Archive for the ‘Traditional’ Category

We reproduce hereunder an article penned by Quraisha Sooliman.Prior to providing our comment,Muslimality would like to remind Quraisha that we are still waiting for a refutations/response/answer to our articles exposing the glaring errors & copious amounts of flaws,not to mention blatant plagiarism,misquoting of Ahaadith etc.

We find it quite strange that you conveniently ignore our detailed expose of your erroneous article & rush off to pen yet another similarly flawed & rather ludicrous “explanation”. We are still waiting for a response to “The Conclusion” which you had written.

The public may view these articles together with our responses,here :

https://muslimality.wordpress.com/2010/12/08/the-true-conclusion-part-1/

https://muslimality.wordpress.com/2010/12/15/the-true-conclusion-part-two/

https://muslimality.wordpress.com/2010/12/23/the-true-conclusion-part-3/

https://muslimality.wordpress.com/2011/01/05/the-true-conclusion-part-four/

https://muslimality.wordpress.com/2011/01/13/the-true-conclusion-part-five/

The most recent attempt by Quraisha is listed hereunder :

Bismillahirahmaan Araheem

Dear brothers and Sisters in Islam,

  • The Eid Salaah for All Campaign is not [as has been portrayed by some] an effort to split the Muslim community or cause divisions. The divisions already exist, and NOT because women are claiming their Islamic rights whilst acknowledging the accompanying responsibilities that go with these rights. What has been made permissible for the women cannot be made impermissible by the men simply because we as Muslims don’t know how to be united or we cannot agree that other stronger opinions exist beyond ours.
  • Secondly, women attending the Eid Salaah is NOT a uniquely South African concept where ‘modernists, feminists, apologetics, western-inspired’ Muslim females are ‘leading Muslim women astray’. The reality is that women from all over the world have always been attending the Eid salaah and continue to do so to this day.
  • Additionally, it is NOT South African ‘modernists, feminists, apologetics, western-inspired’ women who have ‘encouraged or permitted’ ALL these Muslim women the world over to attend the Eid salaah, but in fact, it is an accepted ibadah the world over and it is thus accommodated and encouraged by the relevant Ulema, Scholars and Religious Bodies in all these countries.
  • Thirdly, South African scholars who have prohibited women from attending the Eid salaah [some have even passed fatwas saying it is haram because the woman must NOT LEAVE HER HOUSE AT ALL] ironically ‘allow’ women to attend Islamic fundraisers in a facility that does not have the sanctity nor sacredness of a mosque. Also, they encourage women to attend their talks and discussions and women are also encouraged and permitted to read the taraweeh salaah in certain mosques. Then suddenly, on the day of Eid, they make it haram for women to attend the Eid salaah! There is no hadith that commands women to attend the taraweeh salaah, but there are many ahaadith that COMMAND women to attend the Eid salaah [see below].
  • Fourthly, the same individuals who claim that women coming out to these places [a mosque or Eid Gah wherein every self-respecting Muslim male and female knows and regards as a place of prayer and worship and hence reveres with respect and humility] is a fitnah. They say that women should stay at home, yet the same individuals when they have weddings, have men and women gathered at a central location, with separate facilities. In these functions, women are encouraged to come out and attend [and note, it is not the NIKAAH, and often neither is it the WALIMA but the wedding reception] and it is KNOWN that the women come out to these functions dressed up fashionably and/or modestly. So how is it that at these occasions, women are not a source of fitnah, but only in the most sacred of places, the mosque, they are a source of fitnah? And how is it permissible for women to come out to talks, taalims, weddings and fundraisers and the taraweeh salaah but it is haram for them to attend the Eid prayer in the mosque or the Eid Gah?
  • Fifthly, the reality and the truth is that Muslim women have always been attending the Eid Salaat from the time that the Prophet Muhammad SAW commanded them [see below ahaadith] till now: The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.” [Al-Bukhaari (324) and Muslim (890)]      &

 From Umm Attiyyah she said: That certainly the messenger of Allah SAW would gather the women of Ansaar in a house and he would send Umar ibn al Khattab to us, so he would stand at the door and he would greet and we would reply to his greeting, and he said: ‘ I am the messenger of the messenger SAW to you all, and he, [Muhammad SAW] commanded us with the two Eids, that the menstruating women and the baaligha free women come out in them two (the two Eids)’ [from AlMughnie, page 264 from the hadith in Abu Dawud, in Baab Khuruj Nisaa fil Eid, from Kitaab ul-Salaat]

  •  Sixth, there is NO SINGLE PERIOD NOR MOMENT IN HISTORY FROM THE LIFETIME AND ULTIMATE DEMISE OF THE PROPHET SAW TILL NOW THAT CAN BE QUOTED AS A PERIOD IN WHICH WOMEN WERE PREVENTED FROM ATTENDING THE EID SALAAT IN EITHER MAKKAH, MADINAH, EGYPT OR ANY OF THE ARABIAN PENINSULA COUNTRIES THAT WERE THE FIRST REGIONS OF THE WORLD WHEREIN ISLAM SPREAD [again for emphasis, this discussion is NOT about the 5 daily prayers, it is about the Eid salaah]
  • Finally, the aim of the Eid Salaah for All Campaign is NOT to force anyone to go for the Eid Salaah. We simply wish to make Muslim men and women aware of the benefit and virtue of attending the Eid Salaah in keeping with the command of the Prophet Muhammad SAW and in keeping with the PRACTISE of ALL FOUR OF THE KHALIPHS- Abu BAkr, Umar, Uthman and Ali [RA]. At the same time, we want Muslims to stop labelling women who attend the Eid Salaah  and the men who give them permission to do so by carefully providing for their needs, as ‘modernists, feminists, apologetics, western-inspired, orientalists and fitnah makers’. This is not in keeping with the etiquette of the Shariah which has certainly allowed for differences of opinions, and further it is inappropriate for such scholars to claimthat all of the names of the ulema, scholars and sahabah as listed below who have GIVEN WOMEN THE PERMISSIBILITY TO ATTEND THE EID SALAAT PROVIDED THEY MEET THE CONDITIONS OF HAYA, are wrong, that they do not have sufficient knowledge of the deen or that they are misled [This is the comment and argument that has circulated from the time that we began this campaign to detract from the reality that Eid Salaah is being performed by Muslim women the world over and that the majority of the most learned and respected ulema in the world, both alive and deceased have said that it is permissible. Some local individuals have focused on personality smear campaigns and distractions, looking at people and personalities, at identities and sects rather than looking at the TRUTH and at the REALITY- The REALITY is that women attend the Eid Salaah and they have Shariee’ backing and authentication for it and no-one who has knowledge of the hadith and the seerah and the way things were done during the time of the Prophet SAW and thereafter during the reign of the 4 Khaliphs can say any different, as these are the ultimate sources of the deen after the Quraan Kareem] [again for emphasis, this discussion is NOT about the 5 daily prayers, it is about the Eid salaah]

 

 To substantiate here are the opinions of revered scholars, sahabah and Khulafa(RA). Please note this is NOT OUR opinion or fatwa, it is the direct opinion of the scholar mentioned, hence the attribution: Also note, that all the listed below exhort women to keep the shariee’ requirements expected of them when they leave the house for any necessity or reason in terms of dress, modesty, humility etc:

Hazrat AbuBakr, Umar and Ali (RA): Eid salaat is waajib on men and women [do not be misled by the common mistruth that Umar RAprevented women from attending the salaah. This is a lie, he only tried to discourage his wife and to do this, he used distracting tactics because he could not outright forbid her as he knew he could not force her to do something which the Prophet SAW had made permissible for women: ‘Do not prevent your women from attending the mosque if they seek your permission to do so’ (Sahih Muslim). However, the discussion at hand is NOT about the 5 daily prayers but it is SPECIFICALLY about the Eid salaah].

Sheikh ibn Uthaymeen: Eid salaat is waajib on men and women

Sheikh ibn Taymiya: Eid salaat is waajib on men and women

Sheikh bin Baz: It is preferred for women to attend the Eid salaat

Sheikh ibn Jibreen: It is commanded for women to attend the Eid salaat

Sheikh Albani: It is commanded for women to attend the Eid salaat

Ibn Abi Shaybah also narrated that Ibn ‘Umar RA used to take whoever he could of his household out to the Eid

Sheikh Muhammad Salih- al Munnajjid (well known Islamic jurist and owner of the well known website ‘Islam Q&A’&author of many Islamic books): Eid salaat is waajib on men and women

Sheikh Waris Mazhari(editor of the New Delhi based Tarjuman Dar ul-Uloom, the official organ of the Graduates’Association of the Deoband Madrasa): Mulsim women must be encouraged to attend the Eid salaat

Dr Wahbi al Zuhaily (Senior Hanafi scholar: Damascus,Syria): It is permissible for women to attend the Eid salaat and theyCANNOT be prohibited

Sheikh Faraz Rabbani: There is nothing disliked about praying in the mosque for women

Imaam Anwar al Awlaki: Women should not be prevented from attending the mosque

Hanafi Scholar Naielah Ackbarali : Women are rewarded for their attendance of the Eid salaat

Mufti Ahmed Yar  Khan Naeemi (respected Hanafi scolar): Recommended that since women come out for all reasons these days then there is no reason anymore to stop the women from attending the mosque as this is a destination that earns the greatest good

Muslim women in Cape Town and parts of Gauteng also participate in the Eid Salaah. Alhumdullilah, Allah be praised for blessing us with these men who honour our dignity, who uplift our virtue and who nourish our spirituality. These facilities specifically cater for the women attending the prayer and afford them the respect and dignity they deserve as the Ummah of Muhammad SAW. Jazakallah Khair to all these brothers and mosque committee members. 

Sincerely

Quraysha Ismail Sooliman

Muslimality comment:

At the outset,we must state that you set consistently low academic standards for yourself,and then fail to achieve them. The domain of Islamic academic research is clearly one which all should enter with caution. Nonetheless, as your statements regarding the Shariah have been made in public, we will respond publicly.

Words in bold are the author’s:

Bismillahirahmaan Araheem

Dear brothers and Sisters in Islam,

  • The Eid Salaah for All Campaign is not [as has been portrayed by some] an effort to split the Muslim community or cause divisions. The divisions already exist, and NOT because women are claiming their Islamic rights whilst acknowledging the accompanying responsibilities that go with these rights. What has been made permissible for the women cannot be made impermissible by the men simply because we as Muslims don’t know how to be united or we cannot agree that other stronger opinions exist beyond ours.

We find it hard to believe that some “men” have made haraam what is actually halaal, because Muslims don’t know how to be united. What does the emotional song of unity have to do with an academic issue? The Shariah will be defended & preserved whether or not your notion of “unity” is preserved. This statement is totally devoid of even a shred of academic substance.

  • Secondly, women attending the Eid Salaah is NOT a uniquely South African concept where ‘modernists, feminists, apologetics, western-inspired’ Muslim females are ‘leading Muslim women astray’. The reality is that women from all over the world have always been attending the Eid salaah and continue to do so to this day.

We care very little if this “concept” as you call it originates in S.A or not. Are you asserting that if women all over the world have always been attending Eid salaah, then such an action becomes part of Shariah?How does the actions of women all over the world show you proof of permissibility?  Are we now to look at what women all over the world are doi9ng in order to learn Deen? We are truly sorry,but we take our Deeni knowledge from those who took it from Nabi Muhammad alayhis salaatu was salaam himself.This statement is totally devoid of even a shred of academic substance.

  • Additionally, it is NOT South African ‘modernists, feminists, apologetics, western-inspired’ women who have ‘encouraged or permitted’ ALL these Muslim women the world over to attend the Eid salaah, but in fact, it is an accepted ibadah the world over and it is thus accommodated and encouraged by the relevant Ulema, Scholars and Religious Bodies in all these countries.

We will be discussing these “Ulema, Scholars and Religious Bodies” further on.

  • Thirdly, South African scholars who have prohibited women from attending the Eid salaah [some have even passed fatwas saying it is haram because the woman must NOT LEAVE HER HOUSE AT ALL] ironically ‘allow’ women to attend Islamic fundraisers in a facility that does not have the sanctity nor sacredness of a mosque. Also, they encourage women to attend their talks and discussions and women are also encouraged and permitted to read the taraweeh salaah in certain mosques. Then suddenly, on the day of Eid, they make it haram for women to attend the Eid salaah! There is no hadith that commands women to attend the taraweeh salaah, but there are many ahaadith that COMMAND women to attend the Eid salaah [see below].

We have explained in our response to “The Conclusion” that South African scholars or any other scholars for that matter are not legislators of Shariah.We have clearly mentioned the Shar’i injunctions which apply to women leaving their homes in all cases,fundraisers  & taraweeh included. We maintain the Shar’i views of impressibility of leaving the home in all these instances. Perhaps you should ask the Ulama who permit such things for valid Shar’i proof?

We will be discussing the ” many ahaadith that COMMAND women to attend the Eid salaah” further on.

  • Fourthly, the same individuals who claim that women coming out to these places [a mosque or Eid Gah wherein every self-respecting Muslim male and female knows and regards as a place of prayer and worship and hence reveres with respect and humility] is a fitnah. They say that women should stay at home, yet the same individuals when they have weddings, have men and women gathered at a central location, with separate facilities. In these functions, women are encouraged to come out and attend [and note, it is not the NIKAAH, and often neither is it the WALIMA but the wedding reception] and it is KNOWN that the women come out to these functions dressed up fashionably and/or modestly. So how is it that at these occasions, women are not a source of fitnah, but only in the most sacred of places, the mosque, they are a source of fitnah? And how is it permissible for women to come out to talks, taalims, weddings and fundraisers and the taraweeh salaah but it is haram for them to attend the Eid prayer in the mosque or the Eid Gah?

Our comment above is sufficient response to this paragraph. We do however,beg to differ on the point that “every self-respecting Muslim male and female knows and regards as a place of prayer and worship and hence reveres with respect and humility”. The conduct of Muslims in the Haramain is sufficient proof of the fact that not every Muslim respects the sanctity of the Masjid.However we digress, this point,in fact this entire paragraph  has nothing academic about it. Kindly ask the Ulama who invite women to fundraisers etc. for their valid academic Shar;i proof.

Fifthly, the reality and the truth is that Muslim women have always been attending the Eid Salaat from the time that the Prophet Muhammad SAW commanded them [see below ahaadith] till now: The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.” [Al-Bukhaari (324) and Muslim (890)]  

We will mention the same response we had supplied (to which you have still note responded) last Eid. We quoted the author of I‘laa us Sunan whom you blatantly misquoted the last time.

“Verily, Tirmizi has narrated it from Thauri, Ibn Mubaarak, and it is (also) a statement of Imaam Maalik and Abu Yusuf. Ibn Qudaamah has narrated it from Nakh’i and Yahya Bin Saeed Ansaari. I (Allaamah Zafar Ahmad Thanvi) say, ‘And it is this view which the Mutak-khiroon Mashaaikh of the Hanafiyyah have adopted because of the corruption of the times.’

At-Tahaawi said: ‘Verily, the emergence of women (from their homes) to go to the Eidgah was during the early epoch of Islam for the purpose of (displaying) the abundance of the (Muslim) population. Then afterwards it was abrogated…I (Allaamah Zafar Ahmad) say: ‘What Tahaawi has said is substantiated by the narration of Umm Humaid, the wife of Abi Humaid Sa’di and the Marfoo’(narration) of Umm Salmah: ‘The Salaat of a woman in her bait is better than her Salaat in her hujrah. Her salaat in her hujrah is better than her salaat in her house, and her salaat in her house is better than her salaat in the Masjid of her people.’ His (Imaam Tahaawi)’s view is also substantiated by what has been narrated from Aishah: ‘If Rasulullah (sallAllahu alaihi wa sallam) had seen what the women had introduced after him, then most certainly he would have prevented them from the Masjid just as the women from the Bani Israeel were prevented.’ Narrated by Muslim.

The combination of the Ahaadith indicates that initially women were ordered to attend Jamaat (salaat) and Salaatul Eid. Then Nabi (sallAllahu alaihi wa sallam) exhorted them to perform Salaat at home. However, he did not categorically prohibit them from being present at Jamaat Salaah…Then after Nabi (sallAllahu alaihi wa sallam) the Sahaabah prohibited them because of the fasaad (corruption) of the age as is indicated by the statement of Aishah (radhiAllahu anha). Undoubtedly, she (Hadhrat Aishah) is greater than Umm Atiyyah. Ibn Mas’ood used to expel women from the Masjid on Fridays. He would say (to the women): ‘Get out, and go to your homes which are best for you.’ He would take an oath with much emphasis that there is no better place of Salaat for a woman than her room.

Thus those in general have adopted the view of it being Makrooh for women to emerge(and to go the Musjid) to not reject the Saheeh Ahaadith with corrupt opinion (as SHaukaani has erroneously asserted). On the contrary they have restricted the Ahaadith to the noblest age of Nabi sallAllahu alaihi wa sallam, and with the statements of the illustrious Sahaabah radhiAllahu anhum. It is not hidden that the prohibition applies to only women. Thus, the Wujoob remains for men as usual. It is thus established that the Salaat of the two Eids and going to (perform) it is Waajib on men, and this is the objective.

In Al Kanzul Mutawari, the following explanation appears:

“It has been authentically narrated that Aisha radhiAllahu anha said:“If Nabi sallAllahu alaihi wa sallam saw what the women have now started doing, he would have prevented them from the Masjid like how the women of Bani Israeel were prevented.”

If the situation had changed so much in the time of Aishah radhiAllahu anha then what would be the case in today’s age where corruption has engulfed the elderly and the young?”  (Juz 6 Pg 188)

“Qadhi Iyaad mentions that this was in the beginning of Islam and this was specific to Nabi sallAllahu alaihi wa sallam (lecturing of women). Allaamah Kirmaani has mentioned, ‘Ibn Battaal has mentioned, ‘His (i.e. Nabi sallAllahu alaihi wa sallam) going to the women and lecturing to them is specific to him (Nabi sallAllahu alaihi wa sallam) according to the Ulama because he is in the position of a father to the women and the Ulama have reached consensus on this fact that the lecturer will not deliver a separate lecture for the women nor will he cut off his lecture and complete it by the women.’ ’’ (Juz 6 Pg 192)

PLEASE INFORM  US HOW MANY WOMEN WEAR THE JILBAAB MENTIONED IN THE HADITH.DO ALSO TAKE SOME TIME TO EXPLAIN THE AHAADITH CLEARLY INSTEAD COPYING & PASTING AS PER YOUR USUAL METHODOLOGY

“Explanation of “Jilbaab”: It is a cloth which covers the entire body or it is a wide length of cloth which covers the chest and back of a woman (front and back) to such an extent that she appears totally concealed and wrapped up.” (Juz 6 Pg 194-195)

Sixth, there is NO SINGLE PERIOD NOR MOMENT IN HISTORY FROM THE LIFETIME AND ULTIMATE DEMISE OF THE PROPHET SAW TILL NOW THAT CAN BE QUOTED AS A PERIOD IN WHICH WOMEN WERE PREVENTED FROM ATTENDING THE EID SALAAT IN EITHER MAKKAH, MADINAH, EGYPT OR ANY OF THE ARABIAN PENINSULA COUNTRIES THAT WERE THE FIRST REGIONS OF THE WORLD WHEREIN ISLAM SPREAD [again for emphasis, this discussion is NOT about the 5 daily prayers, it is about the Eid salaah]

We will explain these periods of prohibition once you respond to our explanation of the Hadith quoted above. We see no point in providing detailed academic answers to someone who cannot understand the language in which theses proofs are found i.e. Arabic.

  • Finally, the aim of the Eid Salaah for All Campaign is NOT to force anyone to go for the Eid Salaah. We simply wish to make Muslim men and women aware of the benefit and virtue of attending the Eid Salaah in keeping with the command of the Prophet Muhammad SAW and in keeping with the PRACTISE of ALL FOUR OF THE KHALIPHS- Abu BAkr, Umar, Uthman and Ali [RA]. At the same time, we want Muslims to stop labelling women who attend the Eid Salaah  and the men who give them permission to do so by carefully providing for their needs, as ‘modernists, feminists, apologetics, western-inspired, orientalists and fitnah makers’. This is not in keeping with the etiquette of the Shariah which has certainly allowed for differences of opinions, and further it is inappropriate for such scholars to claimthat all of the names of the ulema, scholars and sahabah as listed below who have GIVEN WOMEN THE PERMISSIBILITY TO ATTEND THE EID SALAAT PROVIDED THEY MEET THE CONDITIONS OF HAYA, are wrong, that they do not have sufficient knowledge of the deen or that they are misled [This is the comment and argument that has circulated from the time that we began this campaign to detract from the reality that Eid Salaah is being performed by Muslim women the world over and that the majority of the most learned and respected ulema in the world, both alive and deceased have said that it is permissible. Some local individuals have focused on personality smear campaigns and distractions, looking at people and personalities, at identities and sects rather than looking at the TRUTH and at the REALITY- The REALITY is that women attend the Eid Salaah and they have Shariee’ backing and authentication for it and no-one who has knowledge of the hadith and the seerah and the way things were done during the time of the Prophet SAW and thereafter during the reign of the 4 Khaliphs can say any different, as these are the ultimate sources of the deen after the Quraan Kareem] [again for emphasis, this discussion is NOT about the 5 daily prayers, it is about the Eid salaah]

 To substantiate here are the opinions of revered scholars, sahabah and Khulafa(RA). Please note this is NOT OUR opinion or fatwa, it is the direct opinion of the scholar mentioned, hence the attribution: Also note, that all the listed below exhort women to keep the shariee’ requirements expected of them when they leave the house for any necessity or reason in terms of dress, modesty, humility etc:

Hazrat AbuBakr, Umar and Ali (RA): Eid salaat is waajib on men and women [do not be misled by the common mistruth that Umar RAprevented women from attending the salaah. This is a lie, he only tried to discourage his wife and to do this, he used distracting tactics because he could not outright forbid her as he knew he could not force her to do something which the Prophet SAW had made permissible for women: ‘Do not prevent your women from attending the mosque if they seek your permission to do so’ (Sahih Muslim). However, the discussion at hand is NOT about the 5 daily prayers but it is SPECIFICALLY about the Eid salaah].

We do not wish to misled by any false statements , as such please do tell us which authoritative academic work which you yourself have read has proof that the Khulafaa mentioned such statements or passed such rulings. We cannot be expected to believe you merely because you quote famous personalities. On the topic of lies, we must mention that you have made no retraction of your false statements in “The Conclusion”.

Until you have proof of these statements we will not even bother commenting.

Sheikh ibn Uthaymeen: Eid salaat is waajib on men and women

Which mazhab does the Sheikh follow? Where is the proof of his statement & where is his proof for such a ruling?

Sheikh ibn Taymiya: Eid salaat is waajib on men and women

Where is this statement mentioned? Sheikh ibn Taymiyya mentioned many other rulings which are unique to him.Do you agree with these? Which mazhab did he follow? Was he a Mujtahid?

Sheikh bin Baz: It is preferred for women to attend the Eid salaat

Please supply us with the original statement of the sheikh(in Arabic) together with his proof.

Sheikh ibn Jibreen: It is commanded for women to attend the Eid salaat

Please supply us with the original statement of the sheikh(in Arabic) together with his proof.

Sheikh Albani: It is commanded for women to attend the Eid salaat

Please supply us with the original statement of the sheikh(in Arabic) together with his proof.Please respond to the following as well – https://muslimality.wordpress.com/2011/01/01/al-albani-unveiled/

Which mazhab did he follow? Was he a Mujtahid?

Ibn Abi Shaybah also narrated that Ibn ‘Umar RA used to take whoever he could of his household out to the Eid

Please supply us with the original statement of the sheikh(in Arabic) together with his proof.

Sheikh Muhammad Salih- al Munnajjid (well known Islamic jurist and owner of the well known website ‘Islam Q&A’&author of many Islamic books): Eid salaat is waajib on men and women

Please supply us with the original statement of the sheikh(in Arabic) together with his proof.

How does owning a website & being famous make him or anybody else a proof of Shariah?

Sheikh Waris Mazhari(editor of the New Delhi based Tarjuman Dar ul-Uloom, the official organ of the Graduates’Association of the Deoband Madrasa): Mulsim women must be encouraged to attend the Eid salaat

Please supply us with the original statement of the sheikh together with his proof. Does being editor of a newspaper automatically qualify him to comment on Shariah? Since when did being associated to Deoband become any sort of proof in Islam?

Dr Wahbi al Zuhaily (Senior Hanafi scholar: Damascus,Syria): It is permissible for women to attend the Eid salaat and theyCANNOT be prohibited

Wahbi? Are you serious?

Sheikh Wahbah Zuhaily states in his voluminous al fiqhul islami that he is a Shafi’ee. Has he changed mazaahib? Where is the proof of this? Where is his proof for such a statement?

Sheikh Faraz Rabbani: There is nothing disliked about praying in the mosque for women

Where is the sheikh’s original statement recorded? Where is his proof?

Imaam Anwar al Awlaki: Women should not be prevented from attending the mosque

Where is the sheikh’s original statement recorded? Where is his proof?

Hanafi Scholar Naielah Ackbarali : Women are rewarded for their attendance of the Eid salaat

Where is the sheikha’s original statement recorded? Where is her proof?

Mufti Ahmed Yar  Khan Naeemi (respected Hanafi scolar): Recommended that since women come out for all reasons these days then there is no reason anymore to stop the women from attending the mosque as this is a destination that earns the greatest good

Mufti Naeemi is respected by Barelwi individuals only. In any event,where is his proof for saying such a thing? Nonetheless we are highly doubtful of him being a hanafi for many reasons :

This “respected scholar ” advocates meelad,urs, 40 day ceremonies etc. We have much proof these from his own writings. In fact we will be more than willing to supply you with his works once you respond to our questions & requests for basic proof.

Where are his works on hanafi fiqh? Do his convoluted beliefs have proof from the hanafi mazhab?

Muslim women in Cape Town and parts of Gauteng also participate in the Eid Salaah. Alhumdullilah, Allah be praised for blessing us with these men who honour our dignity, who uplift our virtue and who nourish our spirituality. These facilities specifically cater for the women attending the prayer and afford them the respect and dignity they deserve as the Ummah of Muhammad SAW. Jazakallah Khair to all these brothers and mosque committee members. 

Sincerely

Quraysha Ismail Sooliman

We appeal to you & all Muslims to uplift your “virtue” & “spirituality” by learning about Islam before speaking about Islamic matters.Do you understand the source-language of the Shariah i.e. Arabic?We know nothing about travel agencies for examples,hence we do not comment on matters of ticketing,flight reservations etc. Likewise, those who cannot understand the intricacies of Deen need not comment on Deen.

The brothers & committee members are advised to first study Islam. Islam is not based on emotions & random statements attribute to famous people. We await the “many” ahaadith proving the stance advocated by the writer as well as the proofs for the statement of both the scholars & non-scholars quoted.

Muslimality

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Part Three of a detailed analysis of the errors of Quraysha Ismail Sooliman (5 years studies at Darul Uloom Pretoria, Freelance Journalist and Political Science Honour’s Student, University of Pretoria)

The writer states the following hadith:

“The Prophet Muhammad SAW said:

‘Do not prevent your women from attending the mosque if they seek your permission to do so’ [Sahih Muslim]”

Our response:

This hadith is stated without authentic commentary provided by authoritative Muhadditheen who spent their entire lives,day and night in the pursuit and preservation of true knowledge.

We provide hereunder some of the statements of the true scholars regarding this Hadith and other Ahaadith which are related:

This hadith appears in Saheeh Muslim Page 183 [Qadeemi].

The chapter is called, “The chapter on women going out to the Masjid when there is no fitnah and she must go out without perfume”.

The commentary of Imaam An Nawawi rahimahullah on this hadith entails the following:

The Ulama have stipulated conditions which are taken from hadith. Amongst other conditions, the following conditions are necessary before a woman is allowed to attend the Masjid:

1.      A woman must not be perfumed.

2.      A woman must not be adorned with jewellery etc.

3.      A woman’s voice must not be heard.

4.      A woman must not wear showy or gaudy clothing.

5.      There should not be any mixing with men.

6.      The woman should not be young.

7.      There should be no fear on the road to and from the Masjid. There should be no fear of any harm, corruption or wrong being committed/ taking place.

[Footnotes of Saheeh Muslim Pg 183, Qadeemi]

The following ahadeeth are recorded in authentic books of hadith and pertain to the issue of women attending the Masjid.

Hadith no. 1: Ibn ‘Umar radhiAllahu anhu reported that Nabi sallAllahu alaihi wa sallam said: “Do not prevent the female servants of Allah from the mosques of Allah.” (Sunan Abi Dawud)

Hadith no. 2: Abu Hurairah radhiAllahu anhu reported that Nabi SallAllahu alaihi wa sallam said: “Do not prevent the female servants of Allah from visiting the mosques of Allah, however they ought to go out tafilaat*.” (Sunan Abi Dawud)

*We will explain “Tafilaat” shortly.

Imaam an Nawawi has mentioned that total safety and surety against fitnah is a precondition for the permissibility of women attending the masjid. (Saheeh Muslim Juz 1 Pg 183; Bazlul Majhood Juz 4 Pg 160)

In Laamiud Duraari, it is mentioned that the words “female servants of Allah” is indicative of the fact that permission is based upon the woman being a true slave of Allah (inwardly and outwardly) and not a slave to the world and to her desires. (Bazlul Majhood Vol 4 Pg 161)

Tafilaat is translated as “without perfume” or “without displaying any sort of adornment”. In Qamoos it is mentioned: “For example, a shoulder (of meat or of an animal) which has gone off and whose smell has changed is described as ‘tafil’. (Bazlul Majhood Vol 4 Pg 161)

Ibn Raslaan has mentioned the incident of Zubayr radhiAllahu anhu and his wife Aatika bint Zayd. He did not clearly prevent his wife from attending the masjid because of the hadith. So one day he sat on the road and when she passed him, he pulled her clothes. Thereupon, she stopped going to the masjid. Upon being questioned why, she replied, “We used to go out when people were people.” (Bazlul Majhood Juz 4 Pg 160)

Ibn Hajar has mentioned: “The essence of the speech of Imaam Nawawi and that of Zarkashi is that, if in their going out, there occurs mixing with men in the masjid or on the way or the fear of fitnah is great due to them adorning themselves and going out, IT IS HARAAM FOR THEM TO GO OUT and the right of permission rests with the husband; and it is waajib upon the Imaam or his deputy to stop them (from going to the Masjid). (Bazlul Majhood Vol 4 Pg 161)

Allaamah Baaji mentions: “In it (the hadith) is proof that the husband has the option of preventing his wife and that there is no going out except with his permission.” (Awjazul Masaalik Juz 4 Pg 207)

Hadith no. 3: Ibn ‘Umar radhiAllahu anhu reported that Nabi SallAllahu alaihi wa sallam said: “Do not prevent your women from visiting the mosques; but their houses are better for them (for praying).” (Sunan Abi Dawud)

This hadith is emphasizing the fact that salaah in their (women’s) homes is better for them than salaah in the masjid with Jama’ah because it is more concealing. The second part of this hadith encourages women to read their salaah at home because it is more virtuous, more rewarding and more pleasing to Allah Ta’ala.

We should now ask ourselves as to why would any sane, rational person want to leave something which is more virtuous, more rewarding and more pleasing to Allah Ta’ala for something which is less? If the true aim is the pleasure of Allah, why would anybody prefer to practise upon that act which is less pleasing to Allah? It is mentioned in Musannaf ibn Abi Shaibah Juz 2 Pg 277: “A woman is to be concealed and the closest a woman is to Allah is when she is in the depths of her home…” Therefore what is the aim when a woman chooses to make salaah anywhere else besides her home?

Abu ‘Amr ash Shaibaani mentioned, ‘I saw ibn Mas’ood radhiAllahu anhu throwing stones at the women, chasing them from the Masjid on the day of Jumu’ah.’ (Musannaf ibn Abi Shaibah Juz Pg 277)

Allaamah Aini has narrated from Imaam Maalik that this hadith (Hadith no. 3) is understood to refer to very very old women. (Awjazul Masaalik Juz 4 Pg 207)

Hadith no. 4: ‘Abdullah ibn Umar radhiAllahu anhu reported that Nabi SallAllahu alaihi wa sallam said: “Allow women to visit the mosque at night.” A son of his (Bilal) said: “I swear by Allah, we shall certainly not allow them because they will take it as “*daghl”. I swear by Allah, we shall not allow them. He (ibn Umar) spoke to him harshly and became angry at him and said: “I tell you that Nabi SallAllahu alaihi wa sallam said: “Allow them;” yet you say: We shall not allow them.”*Daghl will be explained shortly.

The first part of the hadith places emphasis on permission being granted for women to visit the masjid at night. The commentary of this hadith which is found in Bazlul Majhood states: “Because it is a time when the roads are empty and the time of darkness was the time when the causes of fitnah would decrease.”

Imaam an Nawawi has mentioned “Daghl” refers to corruption, deception and other forms of evil, meaning the women would use this permission to go out as a stepping stone towards great corruption and evil. (Bazlul Majhood Juz 4 Pg. 163).

In Al Kanzul Mutawari, the following explanation appears:

“Imaam Bukhari has named the chapter “Chapter No 556: Women going to the Masjid at night and in galas”

Note: The Muhadditheen went to great lengths explaining the wisdom behind Imaam Bukhaari’s choice of names for the chapters of Saheeh Al-Bukhaari. We reproduce hereunder the following explanation as mentioned in Al Kanzul Mutawaari Juz 5 Pg 448.

“In it (the name of the chapter) is an indication that the permission for women going out is linked to the absence of fitnah in any form at all. When the night and galas were times in which fitnah was non-existent, it was permissible for them to go out in these two times. But when they both become reasons for fitnah as we witness in our error, then even in these two times it is not permissible for women to be present in the Masjid.

Imaam Bukhaari, in restricting the naming of this chapter with the night and the galas in indicative of the fact that he is pointing to the permissibility of women leaving for the Masjid only under the existence of this condition (at night and galas). The vast majority of commentators have mentioned, ‘Imaam Bukhaari is indicating via his choice of naming this chapter that the Ahaadeeth narrated in the chapter are tied to the condition which he has mentioned in the name.’

The overwhelming majority of Fuqaaha have taken the stance that women are to be prevented from going out in this era (general prohibition) because of what we witness (all-encompassing fitnah). Ibn Daqeeq Al Eid has mentioned, ‘This hadeeth applies to all women(but it must be borne in mind) that the Fuqaaha have attached conditions to it (the permissibility of women attending the masjid): She must not be perfumed; She must be dressed shabbily. It must also be borne in mind that whatever fulfils the function of perfume will be in the same category of perfume. The reason for perfume being impermissible is because of it inciting passion so good clothes, jewellery and open adornment would fall into this category, likewise mixing with men.’” ( Al Kanzul Mutawari Juz 5 Pg 448)

“Ibn Al Arabi mentions in the commentary of Tirmidhi, after mentioning the narrations of the Chapter, ‘The original law of the Shari’ah is that it is permissible for women to go out for Salaah and there are many ahadeeth which testify to this and when she goes out, she is to go out shabbily dressed in an unattractive manner as mentioned by various narrations. The literal meaning of the word ‘tafil’ which is translated as ‘shabbily’ is used by the Arabs to denote such a woman whom nobody would be attracted to. And Aisha radhiAllahu anha and Ibn Mas’ood radhiAllahu anhu and other sahaabah radhiAllahu anhum have clearly indicated that women are to be prevented from the Masjid and that they should necessarily stick to the innermost recesses of their homes.

Imaam At Thauri has mentioned, “It is Makrooh for a woman to leave her home and Ibn Mas’ood has also made similar statements. This is the view of Imaam Abu Hanifah and Abdullah Ibn Mubaarak.’

Allaamah Aini has mentioned, ‘The author of Hidaayah mentions, ‘It is highly detestable for women to attend congregational salaah. The word ‘congregational’ encompasses Jumu’ah, Eid, Salaatul Khusoof.

In the emergence of women, there is fear of fitnah which is a platform for haraam and what leads to haraam is also haraam.

Therefore it must be understood that the statements of the Fuqaaha wherein the word ‘Yukraahoo’ (detestable) is mentioned, their intention is Haraam.

With regards to the hadith of Ibn Umar, ‘When your women seek permission from you…’ that is when there is no fear of fitnah affecting them or of them becoming sources of fitnah. That (permissibility) was in their era in contrast to our era as surely corruption in our era is widespread and the corrupted ones are many and the hadith of Aishah radhiAllahu anha substantiates this.

Imaam An-Nawawi has mentioned, ‘There is no place for a woman which is better than her house even if she is very, very old. Ibn Mas’ood has mentioned, ‘A woman is aurah (an object of concealment) and the closest that she can be to Allah is when she is in the depths of her home and when she exits her home, Shaitaan lies in wait for her and Ibn Umar RadhiAllahu anhu used to stand and throw pebbles on women on the day of Jumu’ah expelling them from the Masjid.’ ” (Kanzul Mutawari Juz 5 Pg 450)

In al Kanz ul Mutawaari it is noted that Abdullah bin Umar would stand outside the Masjid on Jumuah and throw pebbles at the women in order to chase them from the Masjid. (Juz 5 Pg.450)

In the same book it is mentioned that Hasan al Basri was asked regarding a woman who took an oath that if her husband is released from prison she would read 2 rak’aat of Salaah in every masjid in Basrah in which Salaah is read. The summary of his reply was “If Umar Radi Allahu anhu found out about her, he would have smashed her head” (Juz 5 Pg 451) (This is also recorded in Musannaf ibn Abi Shaibah Juz 2 Pg 277)

“Allaamah Aini mentions, ‘If Aisha radhiAllahu anha had to see what the women of this era are doing then she would have voiced even greater objection and her statement was not made very lon after the death of Nabi sallAllahu alaihi wa sallam. The reason for this greater objection of hers is that the women of her era did not even do one thousandth of what the women of this era are doing.’

That was in the era of Allaamah Aini who died in the year 855 hijri, what then is the condition in our era which is filled with evil and corruption? ” (Kanzul Mutawari Juz 5 Pg 454)

The following is recorded in al Fiqhul Islami Juz 2 Pg 1172

“Imaam Abu Hanifah, Imaam Abu Yusuf and Imaam Mohammed have mentioned (Al Kitaab Ma’al Lubaab Juz 1 Pg 83; Fathul Qadir Juz 1 Pg 529; Haashiya Ibn Aabideen Juz 1 Pg 429) , ‘It is highly detestable (Haraam) [we have explained the usage of the term ‘highly detestable’ by the Fuqahaa earlier] for young women to attend Jama’ah.’ Imaam Abu Hanifah has mentioned, ‘There is no problem with an Ajooz (shall be explained shortly) going out for Fajr, Maghrib and Esha due to the fact that Fussaaq (flagrant mischief makers) are sleeping at the time of Fajr and Esha salaah…Imaam Abu Yusuf and Imaam Mohammed have permitted an Ajooz to attend all salaat due to the fact that none would desire them.

The fatawa of the Hanafi Madhab is that it is not permissible for women to attend the Jama’ah even if for Jumu’ah, Eid or a lecture. This is a blanket ruling and applies to all, young and old, during the day and the night. The reason for this is due to the corruption that abounds as well as the mischief that is openly practiced.

The Maaliki view is that if there is any fear of fitnah whatsoever then going out for salaah is not permissible at all for any woman.

Ibn Rushd has mentioned, ‘An Ajooz is a woman who is so old that no man would feel any sexual desire towards her, so much so that she is treated like a man i.e. without any sexual desire whatsoever.’” (In South Africa in the year 2010, there have been numerous instances of elderly, sickly, grandmothers and even great-grandmothers being sexually molested, abused and raped. This bears testimony to the fact that society has become corrupt to such an extent that even extremely old women are seen as sources of sexual pleasure by some individuals and thus the ruling of general impermissibility on all types of women going out for salaah will be established.)

“According to the Shafi’i and Hambali scholars, it is Makrooh for young women, those of attractive appearance to attend the Masjid wherein the men will be assembling for Salaat due to the possibility of fitnah. And the woman will read in her home. It is permissible for the elderly women to leave ‘tafilah’ with the permission of her husband whilst bearing in mind that her house is still better for her.”

Umm Salmah has narrated that Nabi sallAllahu alaihi wa sallam said, ‘The best place for a woman to read salaah is the depth of her home.’ Narrated by Imaam Ahmad, recorded in Nailul Autaar Juz 3 Pg 131.”

The Shaafi’ authority, Shaikh Sulaiman Bujairmi (rahmatullah alayh) states:

“Women should not attend (the Musjid) whether they are young or old for Jamaat because of the appearance of corruption….. Today the Fatwa is on total prohibition in all Salaats.  This includes Jumuah, Eid, Istisqaa’, and gatherings of lectures, especially the lectures of the juhhaal (ignoramuses) who masquerade as Ulama while their motive is the gratification of lust and worldly acquisition.” – Tuhfatul Habeeb Ala Sharhil Khateeb

Which woman would intentionally shun that which the greatest of all creation (sallAllahu alaihi wa sallam) has mentioned to be the best?

This concludes Part Three of the detailed and academic response to ‘The Conclusion’ by Quraysha Ismail Sooliman

Read Part One, Part Two and Part Four of The True Conclusion:

https://muslimality.wordpress.com/2010/12/08/the-true-conclusion-part-1/

https://muslimality.wordpress.com/2010/12/15/the-true-conclusion-part-two/

https://muslimality.wordpress.com/2011/01/05/the-true-conclusion-part-four/

In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatuh

1.      Allah Ta’ala mentions in the Noble Quran:

قل لا يعلم من في السماوات والأرض الغيب إلا الله وما يشعرون أيان يبعثون (النمل65)

Say no one in the heavens and earth knows the unseen except Allah. (Naml 65)

2.

إن الله عنده علم الساعة وينزل الغيث ويعلم ما في الأرحام وما تدري نفس ماذا تكسب غدا وما تدري نفس بأي أرض تموت إن الله عليم خبير (لقمن34)

Surely, it is only Allah who has knowledge of the Hour; and He sends down the rain, and He knows what is in the wombs. No one knows what he will earn tomorrow, and no one knows in which land he will die. Surely, Allah is All Knowing, All Aware. (Luqman 34)

 

3.

يقولون لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل ولله العزة ولرسوله وللمؤمنين ولكن المنافقين لا يعلمون (المنفقون8)

They say if we return to Madina the more honourable will remove the lower class.

تفسير ابن كثير – (ج 4 / ص 334)دار المفيد

طريق أخرى عن زيد: قال الإمام أحمد، رحمه الله، حدثنا يحيى بن آدم، ويحيى بن أبي بُكَير (7) قال: حدثنا إسرائيل، عن أبي إسحاق قال: سمعت زيد بن أرقم -وقال ابن أبي بُكَير (8) عن زيد بن أرقم-قال: خرجت مع عمي في غزاة، فسمعت عبد الله بن أبي بن سلول يقول لأصحابه: لا تنفقوا على من عند رسول الله، ولئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل. فذكرت ذلك لعمي فذكره عمي لرسول الله صلى الله عليه وسلم فأرسل إلي رسول الله صلى الله عليه وسلم فحدثته فأرسل إلى عبد الله بن أبي بن سلول وأصحابه فحلفوا ما قالوا: فكَذبني رسول الله صلى الله عليه وسلم وصَدَّقه، فأصابني هَمٌ لم يصبني مثله قط، وجلست في البيت، فقال عمي: ما أردت إلا أن كذبك رسول الله صلى الله عليه وسلم ومقتك. قال: حتى أنزل الله: { إِذَا جَاءَكَ الْمُنَافِقُونَ} قال: فبعث إليَّ رسول الله صلى الله عليه وسلم فقرأها رسول الله على، ثم قال: “إن الله قد صدقك” (9)

Sayyiduna Zaid ibn Arqam رضي الله تعالى عنهrelates that he went out on battle with Nabi صلى الله عليه وسلم. During the journey he heard Ibn Ubayy say to his companions “do not spend on the companions of the messenger and if we return to Madina the more honourable will remove the lower class from Madina”. Sayyiduna Zaidرضي الله تعالى عنه related this to Nabi صلى الله عليه وسلم. Nabi صلى الله عليه وسلمsent for Ibn Ubayy and his friends and asked them regarding this. They took an oath that they did not say such a thing. Nabi صلى الله عليه وسلم accepted what they said and did not accept what I said. I became very disheartened and I just sat in my home until this verse was revealed. After this verse was revealed Nabi صلى الله عليه وسلم sent for me and recited this verse to me. Thereafter Nabi صلى الله عليه وسلم commented that Allah Ta’ala has confirmed what you have said. (Ibn Khathir 4/334)

If Nabi صلى الله عليه وسلم knew the unseen and if Nabi صلى الله عليه وسلم was omnipresent why did Nabi صلى الله عليه وسلم not accept Sayyiduna Zaid رضي الله تعالى عنه’s statement the first time?

4.      Allah Ta’ala mentions:

يا أيها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا أن تصيبوا قوما بجهالة فتصبحوا على ما فعلتم نادمين (الحجرات6)

O you who believe, if a sinful person brings you a report, verify its correctness, lest you should harm a people out of ignorance, and then become remorseful on what you did. (Hujurat 6)

 

تفسير ابن كثير – (ج 4 / ص 187) دار المفيد

وقد ذكر كثير من المفسرين أن هذه الآية نزلت في الوليد بن عقبة بن أبي معيط، حين بعثه رسول الله صلى الله عليه وسلم على صدقات بني المصطلق. وقد روي ذلك من طرق، ومن أحسنها ما رواه الإمام أحمد في مسنده من رواية ملك بني المصطلق، وهو الحارث بن ضِرَار، والد جُويرية (3) بنت الحارث أم المؤمنين، رضي الله تعالى عنها، قال الإمام أحمد:

حدثنا محمد بن سابق، حدثنا عيسى بن دينار، حدثني أبي أنه سمع الحارث بن ضرار الخزاعي يقول: قدمت على رسول الله صلى الله عليه وسلم، فدعاني إلى الإسلام، فدخلت فيه وأقررت به، ودعاني إلى الزكاة فأقررت بها، وقلت: يا رسول الله، أرجع إليهم فأدعوهم إلى الإسلام وأداء الزكاة، فمن استجاب لي جمعت زكاته، ويُرسل إليَّ رسول الله رسولا لإبَّان كذا وكذا ليأتيك بما جمَعتُ من الزكاة. فلما جمع الحارث الزكاة ممن استجاب له، وبلغ الإبان الذي أراد رسول الله صلى الله عليه وسلم أن يبعث إليه، احتبس عليه الرسول فلم يأته، فظن الحارث أنه قد حدث فيه سُخْطة من الله ورسوله، فدعا بسَرَوات قومه، فقال لهم: إن رسول الله صلى الله عليه وسلم كان وَقَّت لي وقتا يرسل إلي رسوله ليقبض ما كان عندي من الزكاة، وليس من رسول الله صلى الله عليه وسلم الخُلْف، ولا أرى حبس رسوله إلا من سخطة كانت، فانطلقوا فنأتي رسول الله صلى الله عليه وسلم، وبعث رسول الله صلى الله عليه وسلم الوليد بن عقبة إلى الحارث ليقبض ما كان عنده مما جمع من الزكاة، فلما أن سار الوليد حتى بلغ بعض الطريق فَرَق -أي: خاف-فرجع فأتى رسول الله صلى الله عليه وسلم، فقال: يا رسول الله، إن الحارث منعني الزكاة وأراد قتلي. فضرب رسول الله صلى الله عليه وسلم البعث إلى الحارث. وأقبل الحارث بأصحابه حتى إذا استقبل البعث وفَصَل عن المدينة لقيهم الحارث، فقالوا: هذا الحارث، فلما غشيهم قال لهم: إلى من بُعثتم؟ قالوا: إليك. قال: ولم؟ قالوا: إن رسول الله صلى الله عليه وسلم كان بعث إليك الوليد بن عقبة، فزعم أنك منعته الزكاة وأردت قتله. قال: لا والذي بعث محمدا بالحق ما رأيته بَتَّةً ولا أتاني. فلما دخل الحارث على رسول الله صلى الله عليه وسلم قال: “منعت الزكاة وأردت قتل رسولي؟” . قال: لا والذي بعثك بالحق ما رأيته ولا أتاني، وما أقبلت إلا حين احتبس علي رسول رسول الله (1) صلى الله عليه وسلم، خشيت أن يكون كانت سخطة من الله ورسوله. قال: فنزلت الحجرات: { يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ } إلى قوله: { حكيم }

 

Nabi صلى الله عليه وسلم had an appointment with the leader of the Banu Mustaliq tribe that he will send someone on a certain date to collect the zakah. On the appointed date no one arrived at the Banu Mustaliq tribe to receive the zakah from them, so they became worried that it should not be that Nabi صلى الله عليه وسلم is upset with them as Nabi صلى الله عليه وسلمwill never go against his word. The leader of the Banu Mustaliq, Sayyiduna Harith رضي الله تعالى عنه, gathered his chiefs and noble people and decided that they will go and meet Nabi صلى الله عليه وسلم. At the same time Nabi صلى الله عليه وسلم sent Sayyiduna Walid رضي الله تعالى عنه to collect the zakah. On the way Sayyiduna Walid رضي الله تعالى عنه became scared so he returned and told Nabi صلى الله عليه وسلم that the Banu Mustaliq refused to pay zakah and they intended to kill him. Nabi صلى الله عليه وسلم sent an army to go and meet with Sayyiduna Harith رضي الله تعالى عنه. On the way the met with Sayyiduna Harith رضي الله تعالى عنهand his people who were on their way to meet with Nabi صلى الله عليه وسلم. Sayyiduna Harith رضي الله تعالى عنهenquired form them where they were going to. The army replied that they were on their way to combat with him. He asked the reason for this to which they replied that Nabi صلى الله عليه وسلم sent Sayyiduna Walid رضي الله تعالى عنه to collect the zakah from them to which they refused and intended to kill him. Sayyiduna Harith رضي الله تعالى عنهtook an oath that no one approached him and he did not even see Sayyiduna Walid رضي الله تعالى عنه. When Sayyiduna Harith رضي الله تعالى عنهcame to Nabi صلى الله عليه وسلم, Nabi صلى الله عليه وسلم told him “you refused to pay zakah and you intended to kill my messenger!” He replied that by that being who sent you with the truth he did not come to me nor did I even see him. It was only when we saw no messenger has come that we came to meet with you as we feared that it should not be that Allah and His messenger  is upset with us. It was then that these verses were revealed. (Ibn Khathir 4/187)

If Nabi صلى الله عليه وسلم knew the unseen and if Nabi صلى الله عليه وسلم was omnipresent what was the reason for sending an army against the Banu Mustaliq?

5.

قل لا أملك لنفسي نفعا ولا ضرا إلا ما شاء الله ولو كنت أعلم الغيب لاستكثرت من الخير وما مسني السوء إن أنا إلا نذير وبشير لقوم يؤمنون (الاعراف188)

Say I have no power to benefit or harm myself except what Allah Ta’ala wishes. Had I known the unseen, I would have accumulated a lot of good, and no evil would have touched me. I am only a warner, and give glad tidings to those who believe. (A’raf 188)

6.

مشكاة المصابيح – (ج 1 / ص 25 اثبات عذاب القبر)

عن زيد بن ثابت قال بينما النبي صلى الله عليه وسلم في حائط لبني النجار على بغلة له ونحن معه إذ حادت به فكادت تلقيه وإذا أقبر ستة أو خمسة أو أربعة قال كذا كان يقول الجريري فقال : ” من يعرف أصحاب هذه الأقبر فقال رجل أنا قال فمتى مات هؤلاء قال ماتوا في الإشراك فقال إن هذه الأمة تبتلى في قبورها فلولا أن لا تدافنوا لدعوت الله أن يسمعكم من عذاب القبر الذي أسمع منه ثم أقبل علينا بوجهه فقال تعوذوا بالله من عذاب النار قالوا نعوذ بالله من عذاب النار فقال تعوذوا بالله من عذاب القبر قالوا نعوذ بالله من عذاب القبر قال تعوذوا بالله من الفتن ما ظهر منها وما بطن قالوا نعوذ بالله من الفتن ما ظهر منها وما بطن قال تعوذوا بالله من فتنة الدجال قالوا نعوذ بالله من فتنة الدجال ” . رواه مسلم

 

Nabi صلى الله عليه وسلم passed by some grave and asked does anyone know who the inmates of these graves are? Someone from the gathering replied I know. Nabi صلى الله عليه وسلم asked when did they pass away? This person replied that it was during the time of ascribing partners to Allah Ta’ala that they passed away. Nabi صلى الله عليه وسلم said verily this nation will be tested in their graves. Had it not been that you will not burry your deceased, I would have asked Allah Ta’ala to make you hear the punishment of the grave that which I hear. (Mishkat 25 with ref to Muslim)

Why did Nabi صلى الله عليه وسلم have to ask if anybody knew the inmates of these graves and when did they pass away?

7.

مشكاة المصابيح – (ج 1 / ص 40كتاب الطهارة)

وعن أبي هريرة أن رسول الله صلى الله عليه وسلم أتى المقبرة فقال : ” السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون وددت أنا قد رأينا إخواننا قالوا أولسنا إخوانك يا رسول الله قال أنتم أصحابي وإخواننا الذين لم يأتوا بعد فقالوا كيف تعرف من لم يأت بعد من أمتك يا رسول الله فقال أرأيت لو أن رجلا له خيل غر محجلة بين ظهري خيل دهم بهم ألا يعرف خيله قالوا بلى يا رسول الله قال فإنهم يأتون غرا محجلين من الوضوء وأنا فرطهم على الحوض ” . رواه مسلم

 

Nabi صلى الله عليه وسلم said I would have loved to see my brothers. The honourable Sahaba رضوان الله تعالى عليهم replied are we not your brothers? Nabi صلى الله عليه وسلم replied you are my companions. My brothers are those who have not yet come. Sahaba رضي الله تعالى عنهم asked Nabi صلى الله عليه وسلمhow will he recognize those who still have to come in his ummah. Nabi صلى الله عليه وسلم replied if a person has shining horses between dark horses will he not recognize his horses? The sahaba رضي الله تعالى عنهمreplied yes he will. Nabi صلى الله عليه وسلم said my ummah will come shining due to the effects of wudhu and I will be their fore comer at the pond. (Mishkat 40 with ref to Muslim)

This narration shows that sahaba رضي الله تعالى عنهمdid not believe that Nabi صلى الله عليه وسلمknew the unseen. Also if Nabi صلى الله عليه وسلم knew the unseen he should have replied that the life of barzakh has no limitations, I know them. Rather, Nabi صلى الله عليه وسلم said I will see them and recognize them by effects of wudhu.

 

8.

مشكاة المصابيح – ( ص 487 حوض والشفاعة)

وعن سهل بن سعد قال : قال رسول الله صلى الله عليه وسلم : ” إني فرطكم على الحوض من مر علي شرب ومن شرب لم يظمأ أبدا ليردن علي أقوام أعرفهم ويعرفونني ثم يحال بيني وبينهم فأقول : إنهم مني . فيقال : إنك لا تدري ما أحدثوا بعدك ؟ فأقول : سحقا سحقا لمن غير بعدي ” . متفق عليه

 

On the Day of Judgment some people will come to Nabi صلى الله عليه وسلم to drink from the pond. Nabi صلى الله عليه وسلم will recognize them and they will recognize Nabi صلى الله عليه وسلم. They will be prevented from getting got drink. Nabi صلى الله عليه وسلم will say they are from me. The reply will be given the you do not know what they invented after you. Nabi صلى الله عليه وسلمwill then say go go far away with those you changed after me. (Mishkat 487 with ref to Bukhari and Muslim)

It is clear from this narration that Nabi صلى الله عليه وسلم does not know the unseen neither the barzakh life which has no limitations allow him to know what the people are doing after him.

 

9.

مشكاة المصابيح – (ص 529 باب في المعراج)

وعن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : ” لقد رأيتني في الحجر وقريش تسألني عن مسراي فسألتني عن أشياء من بيت المقدس لم أثبتها فكربت كربا ما كربت مثله فرفعه الله لي أنظر إليه ما يسألوني عن شيء إلا أنبأتهم وقد رأيتني في جماعة من الأنبياء فإذا موسى قائم يصلي . فإذا رجل ضرب جعد كأنه أزد شنوءة وإذا عيسى قائم يصلي أقرب الناس به شبها عروة بن مسعود الثقفي فإذا إبراهيم قائم يصلي أشبه الناس به صاحبكم – يعني نفسه – فحانت الصلاة فأممتهم فلما فرغت من الصلاة قال لي قائل : يا محمد هذا مالك خازن النار فسلم عليه فالتفت إليه فبدأني بالسلام ” . رواه مسلم

 

When Nabi صلى الله عليه وسلم returned from mi’raj the disbelievers became asking Nabi صلى الله عليه وسلم about Bait al-Maqdis. Nabi صلى الله عليه وسلم mentions I become extremely worried, so Allah Ta’ala raised Bait al-Maqdis so that I could see it. The disbelievers did not ask anything except that I answered.  (Mishkat 529 with ref to Muslim)

If Nabi صلى الله عليه وسلم had knowledge of the unseen and was omnipresent why did Nabi صلى الله عليه وسلم become extremely worried? What was the need to raise Bait al-Maqdis.

 

10.

صحيح البخاري – (ج 2 / ص 663)

4241 – حدثنا إسماعيل قال حدثني مالك عن عبد الرحمن بن القاسم عن أبيه عن عائشة رضي الله عنها زوج النبي صلى الله عليه وسلم قالت

خرجنا مع رسول الله صلى الله عليه وسلم في بعض أسفاره حتى إذا كنا بالبيداء أو بذات الجيش انقطع عقد لي فأقام رسول الله صلى الله عليه وسلم على التماسه وأقام الناس معه وليسوا على ماء وليس معهم ماء فأتى الناس إلى أبي بكر الصديق فقالوا ألا ترى ما صنعت عائشة أقامت برسول الله صلى الله عليه وسلم وبالناس وليسوا على ماء وليس معهم ماء فجاء أبو بكر ورسول الله صلى الله عليه وسلم واضع رأسه على فخذي قد نام فقال حبست رسول الله صلى الله عليه وسلم والناس وليسوا على ماء وليس معهم ماء قالت عائشة فعاتبني أبو بكر وقال ما شاء الله أن يقول وجعل يطعنني بيده في خاصرتي ولا يمنعني من التحرك إلا مكان رسول الله صلى الله عليه وسلم على فخذي فقام رسول الله صلى الله عليه وسلم حتى أصبح على غير ماء فأنزل الله آية التيمم فتيمموا فقال أسيد بن حضير ما هي بأول بركتكم يا آل أبي بكر قالت فبعثنا البعير الذي كنت عليه فإذا العقد تحته

 

During one journey Sayyidatuna Aisha رضي الله تعالى عنها lost her necklace. Nabi صلى الله عليه وسلم and the sahaba رضي الله تعالى عنهم began to look for it. There was no water. All the sahaba رضي الله تعالى عنهم were very perturbed. Later on the necklace was found under the camel.(Bukhari 2/663)

If Nabi صلى الله عليه وسلم was omnipresent and had knowledge of the unseen what was the need of going out to look for it and all the sahaba رضي الله تعالى عنهمgetting so perturbed?

 

11.

صحيح البخاري – (ج 2 / ص 706(

حدثني عبد الله بن محمد حدثنا يعقوب بن إبراهيم قال حدثني أبي عن صالح عن ابن شهاب أن أنسا قال

أنا أعلم الناس بالحجاب كان أبي بن كعب يسألني عنه أصبح رسول الله صلى الله عليه وسلم عروسا بزينب بنت جحش وكان تزوجها بالمدينة فدعا الناس للطعام بعد ارتفاع النهار فجلس رسول الله صلى الله عليه وسلم وجلس معه رجال بعد ما قام القوم حتى قام رسول الله صلى الله عليه وسلم فمشى ومشيت معه حتى بلغ باب حجرة عائشة ثم ظن أنهم خرجوا فرجعت معه فإذا هم جلوس مكانهم فرجع ورجعت معه الثانية حتى بلغ باب حجرة عائشة فرجع ورجعت معه فإذا هم قد قاموا فضرب بيني وبينه سترا وأنزل الحجاب

 

When Nabi صلى الله عليه وسلم married Sayyidatuna Zainab رضي الله تعالى عنهاHe invited the sahabaرضي الله تعالى عنهم for meals. After eating, the sahabaرضي الله تعالى عنهم sat and were talking. They sat for a very long time. Nabi صلى الله عليه وسلمleft the gathering. After some time when Nabi صلى الله عليه وسلم thought they had left he returned but the sahaba رضي الله تعالى عنهمhad still not returned. Nabi صلى الله عليه وسلم returned until he reached the room of Sayyidatuna Aisha رضي الله تعالى عنها and he thought that they left, Nabi صلى الله عليه وسلم returned.

If Nabi صلى الله عليه وسلمwas omnipresent and had knowledge of the unseen why did Nabi صلى الله عليه وسلمthink that they left only to find that they had not left?

12.

صحيح البخاري – (ج 2/ ص 568)

3690 – حدثنا موسى بن إسماعيل حدثنا إبراهيم أخبرنا ابن شهاب قال أخبرني عمر بن أسيد بن جارية الثقفي حليف بني زهرة وكان من أصحاب أبي هريرة عن أبي هريرة رضي الله عنه قال

بعث رسول الله صلى الله عليه وسلم عشرة عينا وأمر عليهم عاصم بن ثابت الأنصاري جد عاصم بن عمر بن الخطاب حتى إذا كانوا بالهدة بين عسفان ومكة ذكروا لحي من هذيل يقال لهم بنو لحيان فنفروا لهم بقريب من مائة رجل رام فاقتصوا آثارهم حتى وجدوا مأكلهم التمر في منزل نزلوه فقالوا تمر يثرب فاتبعوا آثارهم فلما حس بهم عاصم وأصحابه لجئوا إلى موضع فأحاط بهم القوم فقالوا لهم انزلوا فأعطوا بأيديكم ولكم العهد والميثاق أن لا نقتل منكم أحدا فقال عاصم بن ثابت أيها القوم أما أنا فلا أنزل في ذمة كافر ثم قال اللهم أخبر عنا نبيك صلى الله عليه وسلم فرموهم بالنبل فقتلوا عاصما ونزل إليهم ثلاثة نفر على العهد والميثاق منهم خبيب وزيد بن الدثنة ورجل آخر فلما استمكنوا منهم أطلقوا أوتار قسيهم فربطوهم بها قال الرجل الثالث هذا أول الغدر والله لا أصحبكم إن لي بهؤلاء أسوة يريد القتلى فجرروه وعالجوه فأبى أن يصحبهم فانطلق بخبيب وزيد بن الدثنة حتى باعوهما بعد وقعة بدر فابتاع بنو الحارث بن عامر بن نوفل خبيبا وكان خبيب هو قتل الحارث بن عامر يوم بدر فلبث خبيب عندهم أسيرا حتى أجمعوا قتله فاستعار من بعض بنات الحارث موسى يستحد بها فأعارته فدرج بني لها وهي غافلة حتى أتاه فوجدته مجلسه على فخذه والموسى بيده قالت ففزعت فزعة عرفها خبيب فقال أتخشين أن أقتله ما كنت لأفعل ذلك قالت والله ما رأيت أسيرا قط خيرا من خبيب والله لقد وجدته يوما يأكل قطفا من عنب في يده وإنه لموثق بالحديد وما بمكة من ثمرة وكانت تقول إنه لرزق رزقه الله خبيبا فلما خرجوا به من الحرم ليقتلوه في الحل قال لهم خبيب دعوني أصلي ركعتين فتركوه فركع ركعتين فقال والله لولا أن تحسبوا أن ما بي جزع لزدت ثم قال اللهم أحصهم عددا واقتلهم بددا ولا تبق منهم أحدا ثم أنشأ يقول فلست أبالي حين أقتل مسلما

على أي جنب كان لله مصرعي

وذلك في ذات الإله وإن يشأ

يبارك على أوصال شلو ممزع

ثم قام إليه أبو سروعة عقبة بن الحارث فقتله وكان خبيب هو سن لكل مسلم قتل صبرا الصلاة وأخبر أصحابه يوم أصيبوا خبرهم وبعث ناس من قريش إلى عاصم بن ثابت حين حدثوا أنه قتل أن يؤتوا بشيء منه يعرف وكان قتل رجلا عظيما من عظمائهم فبعث الله لعاصم مثل الظلة من الدبر فحمته من رسلهم فلم يقدروا أن يقطعوا منه شيئا

وقال كعب بن مالك ذكروا مرارة بن الربيع العمري وهلال بن أمية الواقفي رجلين صالحين قد شهدا بدرا

 

Nabi صلى الله عليه وسلم once sent out a small army consisting of ten sahaba رضي الله تعالى عنهم. Two hundred people from the enemy surrounded them. The leader of the sahaba, Sayyiduna Asim رضي الله تعالى عنه,made dua O Allah inform you Nabi regarding us.  (Bukhari 2/568)

This shows that the Sahaba رضي الله تعالى عنهمdid not believe that Nabi صلى الله عليه وسلمhad knowledge of the unseen and was not omnipresent.

 

13.

صحيح مسلم – (ج 2 / ص 139)

3522 – حدثنا محمد بن حاتم حدثنا عفان حدثنا حماد أخبرنا ثابت عن أنس بن مالك قال

جاء ناس إلى النبي صلى الله عليه وسلم فقالوا أن ابعث معنا رجالا يعلمونا القرآن والسنة فبعث إليهم سبعين رجلا من الأنصار يقال لهم القراء فيهم خالي حرام يقرءون القرآن ويتدارسون بالليل يتعلمون وكانوا بالنهار يجيئون بالماء فيضعونه في المسجد ويحتطبون فيبيعونه ويشترون به الطعام لأهل الصفة وللفقراء فبعثهم النبي صلى الله عليه وسلم إليهم فعرضوا لهم فقتلوهم قبل أن يبلغوا المكان فقالوا اللهم بلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا قال وأتى رجل حراما خال أنس من خلفه فطعنه برمح حتى أنفذه فقال حرام فزت ورب الكعبة فقال رسول الله صلى الله عليه وسلم لأصحابه إن إخوانكم قد قتلوا وإنهم قالوا اللهم بلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا

 

Some people came to Nabi صلى الله عليه وسلم and requested that Nabi صلى الله عليه وسلم sent someone who could teach them Quran and Sunnah. Nabi صلى الله عليه وسلم sent seventy Sahaba رضي الله تعالى عنهم who were known as the Qura. On the way these people attacked these Qura and killed them. These Sahaba رضي الله تعالى عنهمmade dua: O Allah inform our Nabi on our behalf that we have met You. You are happy with us and we are happy with You.

If Nabi صلى الله عليه وسلمhad knowledge of the unseen why did Nabi صلى الله عليه وسلم sent these Sahaba and why did these Sahaba made dua that Allah Ta’ala inform Nabi صلى الله عليه وسلم on their behalf?

 

14.

صحيح البخاري – (ج 2 / ص 1062)

6634 – حدثنا عبد الله بن مسلمة عن مالك عن هشام عن أبيه عن زينب بنت أبي سلمة عن أم سلمة رضي الله عنها

أن رسول الله صلى الله عليه وسلم قال إنما أنا بشر وإنكم تختصمون إلي ولعل بعضكم أن يكون ألحن بحجته من بعض فأقضي على نحو ما أسمع فمن قضيت له من حق أخيه شيئا فلا يأخذه فإنما أقطع له قطعة من النار

 

Nabi صلى الله عليه وسلمsaid: Verily you bring your disputes to me. It could be that some are more eloquent in presenting the arguments resulting in that I rule in his favour. If I rule for someone that which he is not liable to receive, then I am giving him a portion of fire, so he should not accept it.

If Nabi صلى الله عليه وسلم knew the unseen he would have ruled for the person whose right it is.

 

 

 

 

15.

صحيح البخاري – (400)

2645 – حدثنا محمد بن بشار حدثنا غندر حدثنا شعبة سمعت قتادة عن أنس بن مالك رضي الله عنه قال

كان فزع بالمدينة فاستعار النبي صلى الله عليه وسلم فرسا لنا يقال له مندوب فقال ما رأينا من فزع وإن وجدناه لبحرا

 

One night there was some noises outside Madina. Nabi صلى الله عليه وسلمborrowed the horse of Abu Talha and went to see what it is. When Nabi صلى الله عليه وسلمreturned he said I did not find anything.

What was the need for Nabi صلى الله عليه وسلمto go out and see if he knew the unseen.

 

16.

صحيح مسلم – (ج 2 / ص 107)

3343 – حدثنا زهير بن حرب وإسحق بن إبراهيم جميعا عن جرير قال زهير حدثنا جرير عن الأعمش عن إبراهيم التيمي عن أبيه قال

كنا عند حذيفة فقال رجل لو أدركت رسول الله صلى الله عليه وسلم قاتلت معه وأبليت فقال حذيفة أنت كنت تفعل ذلك لقد رأيتنا مع رسول الله صلى الله عليه وسلم ليلة الأحزاب وأخذتنا ريح شديدة وقر فقال رسول الله صلى الله عليه وسلم ألا رجل يأتيني بخبر القوم جعله الله معي يوم القيامة فسكتنا فلم يجبه منا أحد ثم قال ألا رجل يأتينا بخبر القوم جعله الله معي يوم القيامة فسكتنا فلم يجبه منا أحد ثم قال ألا رجل يأتينا بخبر القوم جعله الله معي يوم القيامة فسكتنا فلم يجبه منا أحد فقال قم يا حذيفة فأتنا بخبر القوم فلم أجد بدا إذ دعاني باسمي أن أقوم قال اذهب فأتني بخبر القوم ولا تذعرهم علي فلما وليت من عنده جعلت كأنما أمشي في حمام حتى أتيتهم فرأيت أبا سفيان يصلي ظهره بالنار فوضعت سهما في كبد القوس فأردت أن أرميه فذكرت قول رسول الله صلى الله عليه وسلم ولا تذعرهم علي ولو رميته لأصبته فرجعت وأنا أمشي في مثل الحمام فلما أتيته فأخبرته بخبر القوم وفرغت قررت فألبسني رسول الله صلى الله عليه وسلم من فضل عباءة كانت عليه يصلي فيها فلم أزل نائما حتى أصبحت فلما أصبحت قال قم يا نومان

 

During one battle Nabi صلى الله عليه وسلمasked who will go and get some information of the enemy? Nabi صلى الله عليه وسلمsaid this thrice.

Had Nabi صلى الله عليه وسلمknown the unseen what was the need of sending out a spy?

 

17.

مشكاة المصابيح – (ج 1 / ص 86(

وعن ابن مسعود قال : قال رسول الله صلى الله عليه وسلم : ” إن لله ملائكة سياحين في الأرض يبلغوني من أمتي السلام ” . رواه النسائي والدارمي

 

Verily Allah Ta’ala appointed some angels who travel through the earth and convey the salam of my ummah to me. (Mishkat with ref to Nasa’I and Darmi)

If the life of barzakh had no limitations and Nabi صلى الله عليه وسلمcould directly hear the salam what is the need for Allah Ta’ala appointing separate angels for this task?

When writing a letter, e-mail or even whilst talking on the phone, everybody speaks in second person. Does this mean that the other person is hazir nazir??? Similarly, using the second person in tashahhud does not demand that Nabi صلى الله عليه وسلمbe hazir nazir.

 

There are many other proofs that Nabi صلى الله عليه وسلم did not have knowledge of the unseen and was not omnipresent. Some proofs are:

  1. The incident of accusing Sayyidatuna Aisha رضي الله تعالى عنها.
  2. Sayyiduna Jabir رضي الله تعالى عنه knocked on Nabi صلى الله عليه وسلم door. Nabi صلى الله عليه وسلمasked who is there.
  3. Incident of the dog under Nabi صلى الله عليه وسلم bed.
  4. Nabi صلى الله عليه وسلمeating the poisoned meat in Khaibar.
  5. Nabi صلى الله عليه وسلم being prevented from Umrah.
  6. During the period in Hudaibiyyah the news spreading of Sayyiduna Uthman رضي الله تعالى عنهmartyrdom.
  7. Before consuming anything Nabi صلى الله عليه وسلمwould ask if its sadaqah or hadiyyah.
  8. Nabi صلى الله عليه وسلمgiving bay’ah to a person not knowing that he was a slave.
  9. Incident of Sayyiduna Hatib ibn Abi Balta’a رضي الله عنه before conquest of Makkah.
  10. The incident of doing black magic against Nabi صلى الله عليه وسلم.
  11. Sayyiduna Abu Hurayrah رضي الله تعالى عنهwas lying sown in the masjid. Nabi صلى الله عليه وسلمentered and enquired does anybody know where is Abu Hurayrah?
  12. Are all the dates of Khaibar like this?
  13. Nabi صلى الله عليه وسلمasked Manil Qawn Manil Wafd?
  14. The incident where in Nabi صلى الله عليه وسلمcalled Sayyiduna Ali رضي الله تعالى عنهAbu Turab.
  15. The incident wherein in Nabi صلى الله عليه وسلمpassed by some dates and remarked had I not feared it being sadaqah I would have partaken from it.

Etc etc. etc…..

We make dua that Allah Ta’ala keep us all on the straight path. Ameen.

And Allah knows best

Wassalamu Alaikum

Ml. Ishaq E. Moosa,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In’aamiyyah

Sourced: http://www.askimam.org/fatwa/fatwa.php?askid=8d47b4cb9abcd2b31dd6c1fa090e78d6

The concept of Waseelah which the misguided Salafi sect condemns as Shirk o­n the basis of the opinion of Ibn Taimiyyah was never correctly understood even by him, less by his blind followers. This brief explanation cannot discuss all the baseless arguments which Ibn Taimyyah and his errant followers have presented for their condemnation of Waseelah. A book shall have to be prepared in refutation of their arguments. Should Allah Ta’ala bestow the taufeeq and opportunity, we shall, Insha’Allah, embark o­n such a refutation.

ITS MEANING

Waseelah is to supplicate (make dua) to Allah Ta’ala by presenting the auspicious proximity to Allah Ta’ala enjoyed by either A’maal-e-Saalihah (Righteous Deeds) or Pious beings such as the Ambiyaa and Auliya. In simple terms, Waseelah is to make dua as follows: “O Allah! Accept my dua for the sake of Your Nabi…..(or a certain Wali)…..or (a certain good deed).”

Ibn Taimiyyah and his muqallideen (blind followers) brand this form of Waseelah haraam and shirk. His opinion in this regard is baseless. The Sahaabah and all the great Personalities of Islam from the earliest times resorted to such Waseelah and believed it to be perfectly permissible.

In his books, Ibn Taimiyyah has made sweeping, albeit baseless, claims that all the Salf-e-Saaliheen (the Pious Predecessors) of the Khairul Quroon era declared such Waseelah to be shirk. His claims are utterly baseless.

Once when there was a severe drought, Hadhrat Umar (radhiyallahu anhu), the then Khalifah, supplicated to Allah Ta’ala by the Waseelah of Hadhrat Abbaas (radhiyallahu anhu), the paternal uncle of Rasulullah (sallallahu alayhi wasallam). Narrating this fact, Hadhrat Anas (radhiyallahu anhu) said:

“When it used o be drought, then Umar Bin Khattaab (radhiyallahu anhu) would supplicate for rain through the medium of Abbaas Bin Abdul Muttalib (radhiyallahuanhu). He would say (i.e.make dua): “O Allah! Verily, we used to invoke the waseelah of our Nabi to You and You bestowed rain to us. (Now) we invoke you by virtue of the uncle of our Nabi. Therefore, bestow rain to us.” He (Anas) said: Then rainwas bestowed to them.” (Bukhaari)

This Hadith recorded by Imaam Bukhaari (rahmatullah alayh) state with clarity that Hadhrat Umar (radhiyallahu anhu) would supplicate to Allah Ta’ala through the medium (waseelah) of Hadhrat Abbaas (radhiyallahu anhu). Besides this Hadith, there are many other narrations which confirm the validity of waseelah.

However, the misguided Salafis have attempted to circumvent this authentic Hadith by presenting an erroneous translation. Mr.Mohsin Khan the Salafi who translated Bukhaari Shareef into English, committed errors in both the translation of the Hadih and its commentary. Translating the Hadith, he states:

“(Narrated Anas—radhiyallahu anhu): Whenever drought threatened them, Umar bin Al-Khattab (radhiyallaahu anhu) used to ask Al-Abbas bin Abdul Muttalib (radhi yallahu anhu) to invoke Allah for rain. He used to say: “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah! Bless us with rain. And so it would rain.” (Page 285, Vol. 1 Dr.M.Muhsin Khan’s translation of Bukhaari Shareef)

This translation is incorrect. Nowhere in this Hadith is it mentioned “used to ask”. In this particular Hadith Hadhrat Umar (radhiyallahu anhu) did not ‘ask’ Hadhrat Abbaas (radhiyallahu anhu) to ‘invoke Allah for rain’. He (Umar), himself, made the dua for rain, hence he clearly supplicated: “O Allah! Through the (waseelah) of the uncle of our Nabi, bestow rain to us.”

Also, Hadhrat Umar (radhiyallahu anhu) did not say: “We used to ask our Prophet to invoke You for rain.” This translation is completely wrong. The Hadith states with great clarity that Hadhrat Umar (radhiyallahu anhu) said: “We would through the medium of our Nabi supplicate to You…”

The Salafis have conveniently mis-translated this Hadith in their attempt to refute the validity of the concept of Waseelah. This is a blatantly baseless and deceptive way to squeeze out evidence for the baseless claim that Waseelah is shirk.

BASELESS

Stating the Salafi belief acquired from their Imaam, Ibn Taimiyyah, Dr.Muhsin Khan says in his commentary o­n the aforementioned Hadith:

“It is of great importance to notice that it is permissible for o­ne to request a living religious person to invoke Allah o­n his behalf but if you ask Allah through a dead or an absent (person, etc.) then it is not allowed. But it is absolutely forbidden to ask or request the dead for anything, it is regarded as Shirk.” (Page 285, Vol. 1, Translation of Bukhaari Shareef)

Firstly, the Salafis differentiate between (1) asking Allah through a dead person, etc., and (2) asking the dead for something. Regarding No.1, they say that “it is not allowed”. Regarding No.2, they say that “it is absolutely forbidden and it constitutes shirk”.

For this differentiation, the Salafis have neither logical nor Shar’i proof. In fact, the Shariah has not made this differentiation which is based o­n pure conjecture of the followers of personal opinion. What makes the former “not allowed” and the latter, “absolutely forbidden and shirk”? What is the Shar’i proof for claiming that the invocation through a dead or an inanimate intermediary (Waseelah) is not allowed or haraam? Other than conjecture and personal inference unsubstantiated by Shar’i daleel, the Salafis have absolutely no viable evidence from the Qur’aan and Ahaadith to substantiate their claim.

THE LIVING AND THE DEAD

The Salafis concede the validity and permissibility of Waseelah in relation to the living, but deny it with regard to the dead and inanimate and intangible things. This is apparent from Muhsin Khan’s comment, viz. “dead or absent persons, etc.” For this baseless differentiation there is no Shar’i daleel. If they have any evidence, other than their personal corrupt opinion, they should proclaim it. But inspite of the copious works of Ibn Taimiyyah and others of his kind, there has not been forthcoming from the deviant Salafi sect any Qur’aanic or Sunnah dalail for their baseless claim.

Asking a person to make dua is o­ne thing. Making dua by citing that person as an intermediary is another thing. The concept of Waseelah under discussion excludes the former. o­nly the latter is the subject of the concept of Waseelah. In so far as the Shariah is concerned this concept of Waseelah applies equally to the living, the dead, inanimate and intangible things. There is ample evidence in the Ahaadith to substantiate this claim. Insha’Allah, this will be done in a detailed treatise o­n the subject if and when Allah Ta’ala grants us this taufeeq and opportunity.

In brief, the Ahaadith mention with clarity that dua used to be made with the Waseelah of A’maal (righteous deeds) —this is of the intangible kind, and with the Waseelah of living persons as well as with the Waseelah of Rasulullah (sallallahu alayhi wasallam) after his demise. The practise of the Sahaabah is ample evidence for this.

THE CONCEPT

It is essential to correctly understand the meaning of Waseelah to avoid confusion and the charge of Shirk which the Salafis hurl against every kind of Waseelah. In the Shar’i concept of Waseelah the belief is correct, i.e. Dua is made to Allah Ta’ala, not to the living or the dead or to the inanimate and intangible things.

It is understood in this concept that the being which is stated as the Waseelah is not the bestower of the need. Allah Ta’ala has not delegated power of bestowal to the being of Waseelah. He is the Sole Bestower.

By ‘intermediary’ in his concept is meant that the supplicator asks Allah Ta’ala to accept his invocation (dua) by virtue of the close proximity (Qurb) which the being or deed has with Him. In this meaning of Waseelah there is no difference between the living and the dead. The Qurb which the Ambiya and the Auliya had with Allah Ta’ala during their lifetime is the same or even more after their death. This fundamental factor of Qurb-e-Ilaahi is not eliminated nor adversely affected by the incidence of death. The Qurb is not extinguished with Maut, hence the Waseelah of a living person, the validity of which even Ibn Taimiyyah concedes, is equally valid and permissible after his demise.

Undoubtedly, the type of waseelah practised by ignoramuses who subscribe to corrupt beliefs of shirk such as the idea that the power of bestowal is enjoyed by the dead Wali, for example, is Shirk. But this type of waseelah is not the subject of our discussion.

A’MAAL-E-SAALIHAH

Ibn Taimiyyah and his muqallideen the Salafis do concede that it is permissible to invoke the Waseelah of good deeds which are intangible items. This is called Waseelah bil A’maal. The very same rationale which renders this Waseelah lawful, applies to Waseelah bil A’yaan (i.e. invoking the Waseelah of beings). The common factor is Qurb-e-Ilhaahi (Divine Proximity) which is found in both kinds of Waseelah. Thus, the meaning of Waseelah in the Shariah is nothing other than asking Allah Ta’ala to accept o­ne’s dua by virtue of the rank and proximity which the being has with Allah Ta’ala.

 

Source : http://www.themajlis.net/Sections-article94-p1.html

Shaitaan has left us an exemplary lesson! He has not done anything for himself. Whatever transgression he committed is a different issue. However, he has left us a very huge lesson, in that he has proclaimed:

“O ye group of Scholars(Ulema)! O ye group of worshippers (Aabids)! Just look at me! Was I in any way deficient in knowledge (Ilm)? Why do Scholars become overawed with my knowledge? Why are they terrified? Did I lack in knowledge in any way? I had abundant Ilm! Did I lack in any way as far as Ibaadat is concerned? My Ibaadat is unlimited! You cannot possibly make as much Ibaadat! Thousands of years I prostrated with my head in Sajdah!”

Yes he had even performed Ibaadat for thousands of years. So, what was lacking? The answer is: There was no tarbiyet! And the factor that was an obstacle to tarbiyet was takabbur! That is why I am saying that he has left us a lesson, and has shown us that it is impossible that merely through teaching and learning (ta’leem and ta’allum) kibr will go away. This just cannot happen. “Just look at me!” is what Shaitaan is telling us.

As more and more zaahiri means arise for performing good, so, too does takabbur increase; as there is no progress in Ilm, so too does takabbur increase; as Ibaadat increases, so too does takabbur increase; as the means of worldly progress increae, so too does takabbur increase. As long as special and specific measures are not adopted to remove the intoxicating effects of the sins of the baatin this intoxication will not disappear.

This nisbat is weak. This nisbat is a feeble connection. Allah Ta’ala states:

“O ye believers! Do not be deficient in fulfilling the rights of Allah and His Rasul.”

Source:

Dr Ismail Mangera

Publisher: “For Friends” No. 10 Pages 29-30

Part Two of a detailed analysis of the errors of Quraysha Ismail Sooliman (5 years studies at Darul Uloom Pretoria, Freelance Journalist and Political Science Honour’s Student, University of Pretoria)

The writer states :

It is in the spirit of this teaching that I have compiled this paper to give all who choose to learn the opportunity to be exposed to as many an opinion as possible from some of the most renowned scholars. If I have written anything that has been a source of harm, I ask for forgiveness and the mistake is from me, and if there is any good, then the goodness is from Allah.

Response:

“Some of the most renowned scholars” is actually subject to great contention. We will later on prove that all of the “renowned scholars” are not as renowned or as authentic as the writer would have you believe.

The disclaimer “If I have written anything…” is a ridiculous attempt at displaying some sort of fake humility. You have not bothered to check up a single reference nor have you opened a single book from the very many you apparently quote and you wish to then put up this false placard of a disclaimer as a smokescreen to your ignorance. You have belittled the true knowledge of Deen by merely copying and pasting statements. THE SOURCES OF SHARIAH DO NOT START WITH “WWW”.

We find it insulting to the Shari’a that a person surfs the net and then publishes a “compilation” of unsubstantiated plagiarised “academic proof”. Logic will tell you that no person surfs medical sites and then compiles a document on operating procedure. Why? Because one runs the risk of losing one’s life with such unqualified “research”. Yet when Muslims are being put on the path to losing true knowledge & eventually even their Imaan then all & sundry are suddenly qualified to surf the net and compile “research”.

The  writer states:

The Greatness of the Four Imams can simply be seen by their sayings on Blind Following:

a. Abu Haneefah (Rahimahullaah) – The first of them is Abu Haneefah Nu’maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the Imaams which contradict it (the hadith): “When a hadeeth is found to be saheeh, then that is my madhhab.”[20] and “When I say something contradicting the Book of Allah the Exalted or what is narrated from the Messenger (sallallaahu `alaihi wa sallam), then ignore my saying.”[27]

Response:

These statements have been copied and pasted from

http://muslimways.com/index2.php?option=com_content&do_pdf=1&id=351 together with the footnotes and the footnote numbers.  We urge the reader to follow the link and verify this for yourself.

In the writer’s copied footnotes, the following appears:

“20 Ibn `Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn `Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) & others. Ibn `Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows: “When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower’s being a Hanafi, for it is authentically reported that Abu Haneefah said, `When a hadeeth is found to be saheeh, then that is my madhhab’, and this has been related by Imaam Ibn `Abdul Barr from Abu Haneefah and from other imaams.” This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam Shaafi’i has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.”

The writer fails to mention that the same book which she “quotes” mentions other information as well. In Haashiah Raddul Muhtar (Juz 1: Pg. 73) it is stated

ونقله أيضا الامام الشعراني عن الائمة الاربعة ولا يخفي أن ذلك لمن كان أهلا للنظر في النصوص ومعرفة محكمها من منسوخها، فإذا نظر أهل المذهب في الدليل وعملوا به صح نسبته إلى المذهب لكونه صادرا بإذن صاحب المذهب، إذ لا شك أنه لو علم ضعف دليله رجع عنه واتبع الدليل الاقوى

We provide a general translation of this excerpt hereunder. The reason for us not providing a word for word translation is due to the fact that certain terms can only be translated together with an elaborate Fiqhi explanation which does not fall within the scope of this small article

“.… And Imam Sha’raani has also narrated this statement from the 4 Imaams. It should not escape or be hidden from (the reader) that this statement refers to one who is capable of deducing laws from the sources of Shariah (The Nusoos) together with possessing the knowledge of the laws which are Muhkam and those which are subject to abrogation. If the (qualified authorities) of the Mazhab look at a proof and act upon it would still be correct for them to be attributed to the Mazhab because it is as if the proof has come from the Imaam of the mazhab himself. This is established by the fact that if the Imaam knew of any weakness in his proof, he would retract it and follow the stronger proof”

We would like to draw the reader’s attention to another excerpt from the very same book which the writer fails to provide.

عن الحافظ ابن عبد البر، والعارف الشعراني عن كل من الائمة الاربعة أنه قال: إذا صح الحديث فهو مذهبي، على أنه في فضائل الاعمال يجوز العمل بالحديث الضعيف كما مر أول كتاب الطهارة، هذا، وزاد ابن حجر في التحفة الاذان والاقامة خلف المسافر.

Haashiya ibn Abideen Juz 1,Pg. 415

We provide a general translation…

“Hafiz ibn Abdil Barr and ash Sha’raani have both narrated from all 4 Imaams, the statement:”If the Hadith is correct then that is my Mazhab” pertains to proving virtues of deeds. It is permissible to act on a weak hadith (to prove the virtue of a deed)…”

Why then has she conveniently seen it fit to omit this alternative explanation offered by the same individuals who she quotes initially? What has happened to her claim of providing as “many an opinion as possible”? Is this not unfairness?

We take great exception to the writer referring disparagingly to ardent followers of Madhaaib as “blind followers”. The writer should pause and reflect over the vast knowledge possessed by these Imaams who compiled their Madhaaib as well as various books on Fiqh and Hadith without access to the internet. It is an insult to the integrity of these upstanding scholars to insultingly refer to their followers as “blind followers”.

To the writer: It would appear from your plagiarism as well as lack of checking proofs that you are one of the most ardent blind followers we have ever come across. Why do you blindly follow posts on forums? Why do you blindly copy and paste references? Why do you blindly copy and paste translations? Why do you blindly attribute ahadeeth to those who have not narrated them?

At this point, it must be noted that we are proud to be “blind followers” of the same A’immah you misquote in order to achieve your own ends. These Ulama compiled their works of Fiqh not by copying and pasting but rather, through commitment, sincerity, dedication, effort and sheer hard work on their part.The knowledge they possessed was not merely book knowledge, rather it was a combination of textual and Divinely-bestowed true unadulterated Ilm.

ERROR NO. 2 : THE WRITER QUOTES ONLY A SNIPPET OF THE STATEMENTS OF IMAAM ABU HANEEFAH RAHIMAHULLAH AND THAT TOO, OUT OF CONTEXT. SHE HAS ALSO NOT RESEARCHED THE STATEMENT SHE ATTRIBUTES TO IMAAM ABU HANEEFAH RAHIMAHULLAH. WE WILL DISCUSS THIS IN THE FOLLOWING POINT OF IMAAM SHAFI’I, IMAAM MAALIK AND IMAAM AHMAD BIN HAMBAL RAHIMAHULLAH.

The writer states:

b. As for Imaam Maalik ibn Anas, he said:  “Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”[28]

c. As for Imaam Shaafi’i, the quotations from him are most numerous and beautiful [31], and his followers were the best in sticking to them:. “The sunnahs of the Messenger of Allah (sallallaahu `alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allah (sallallaahu `alaihi wa sallam), then the correct view is what the Messenger of Allah (sallallaahu `alaihi wa sallam) has said, and it is my view.”[32] and,  “The Muslims are unanimously agreed that if a sunnah of the Messenger of Allah (sallallaahu `alaihi wa sallam) is made clear to someone, it is not permitted[33] for him to leave it for the saying of anyone else.”[34]

d. Imaam Ahmad was among the Imaams who collecting the Sunnah and was firm in sticking to it, and he said “ Following[45] means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions;  after the Successors, he has a choice.” 46] and, “The opinion of Awzaa’i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However,  the proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and his Companions).”[47] And “Whoever rejects a statement of the Messenger of Allah (sallallaahu `alaihi wa sallam) is on the brink of destruction.”[48]

Response:

The writer has copied these “references” and proofs from

http://islamtomorrow.com/imams/footnotes.htm

Is this scholarship? Is this an academic article? We will not waste our resources on replying to regurgitated so-called “proof”. We reproduce hereunder an explanation offered by certain Ulama. The following excerpt is not our own explanation, rather it is the opinion of true Ulama.

The viewpoint on this issue as provided by Imam An Nawawi is as follows:

Imam An-Nawawi states:

“What Imam Ash-Shafi’i said does not mean that everyone who sees a Sahih hadith should say “This is the madhhab of Al-Shafi’i,” applying the purely external or apparent meaning of his statement. What he said most certainly applies only to such a person as has the rank of ijtihad in the madhhab. It is a condition for such a person that he be firmly convinced that either Imam Al-Shafi’i was unaware of this hadith or he was unaware of its authenticity. And this is possible only after having researched all the books of al-Shafi’i and other similar books of the companions of al-Shafi’i, those who took knowledge from him and others similar to them.

This is indeed a difficult condition to fulfil. Few are those who measure up to this standard in our times.”

(Al Majmoo Sharhul Muhaddab Vol 1 Pg 105;  Imaam Taqiuddeen As Subki mentions this in Ma’na Qawlil Imaam al Mutallibi Pg 93)

We do not see it fit to further provide our own comments and research on this issue as the effort and scholarship would in no way be reciprocal.

This concludes Part Two of the refutation of The Conclusion: Now each has the knowledge to decide

Read Part One, Part Three and Part Four of The True Conclusion:

https://muslimality.wordpress.com/2010/12/08/the-true-conclusion-part-1/

https://muslimality.wordpress.com/2010/12/23/the-true-conclusion-part-3/

https://muslimality.wordpress.com/2011/01/05/the-true-conclusion-part-four/

AHAADITH AND MASAAIL REGARDING THE HAIR OF THE HEAD

After discussing the beard and moustache, it is just appropriate that we discuss the Ahaadith and masaail concerning the hair of the head because deficiency and extremism is noted in this matter also. A person should follow the Sunnat pattern as far as his hair is concerned and refrain from those ways which are impermissible.

Khatibi and other scholars state that it was the custom of the Arabs to keep long hair and beautify themselves by it. Shaving of the hair was not common amongst them, In fact at times they considered shaving of the head as an act of fame and the way of non-Arabs. Therefore, it used to be difficult for the Sahabah(RA) to shave their heads at the time of Haj and Umrah . Hence, they used to suffice on Qasr (i.e. trimming of the hair). [Fathul Bari Vol 3 pg 564]

Nabi (Sallallahu alayhi wasallam) therefore gave more virtue on shaving all the hair (i.e. at the time of Haj or Umrah) .There is a greater extent of obedience found in it, as a person subjects himself completely to the laws of Shariah, and accepts it sincerely with a true heart. Those who only trim their hair are keeping some beauty, and a person who shaves his head complete sacrifices this [Ibid].Hence the reward is greater.

Nabi (Sallallahu alayhi wasallam) in whose lifestyle is an excellent way for the Muslims always used to keep hair and not shave it. On two occasions only has it been proved that Nabi (Sallallahu alayhi wasallam) shaved his hair – once on the occasion of Hudaibiyah in the 6th year of Hijri and a second time at the occasion of the farewell Haj which took place in the tenth year of Hijiri. Khaaresh bin Umayaw (Radhiallahu-anhu) cut Nabi (Sallallahu alayhi wasallam’s) hair at Hudeibiyah and Ma’mar bin Abdullah(RA) at the farewell Haj.

[Fathul Bari Vol 1 pg 274 & Vol 3 pg 564]

THE LENGTH OF NABI (SALLALLAHU ALAYHI WASALLAM’S) HAIR

Hadhrat Anas (radhiallahu-anhu) reports that the hair of Nabi (Sallallahu alayhi wasallam) reached till half the ear.

[Shamaail Tirmidhi pg 2]

In another narration Anas (Radhiallahu-anhu) reports that Nabi (Sallallahu alayhi wasallam)’s hair was not completely curly nor completely straight but it was in between, and it reached between the ears and shoulders.

In a third narration from Anas (Radhiallahu-anhu) it is reported that Nabi (Sallallahu alayhi wasallam’s) hair touched his shoulders.

[Bukhari Vol 2 pg 876]

Hadhrat Baraa bin Aazib(RA) narrates that Nabi (Sallallahu alayhi wasallam’s) hair was up to the earlobes. In another narration it is stated that it was near his shoulders [Bukhari Vol 2 pg 876] In a third narration it is stated that the hair was above “Jumma” and below the “Wafra” i.e. it was between the ears and shoulders. Hind bin Haalah (Radhiallahu-anhu) reports that when Nabi (Sallallahu alayhi wasallam) used to lengthen his hair it exceeded the earlobes [Shamaail Tirmidhi pg 2]. Hafiz Ibn Hajar (RA) states that the crux of all the narrations is that the long hair reached the shoulders when it was long and that when the hair that was not long, it reached the earlobes.

Hadhrat Baraa bin Aazib(RA) narrates that Nabi (Sallallahu alayhi wasallam’s) hair was up to the earlobes.

[Fathul Bari Vol 1 pg 258]

Mulla Ali Qari(RA) writes whilst explaining the Hadith of Anas (Radhiallahu-anhu) “the hair of Nabi (Sallallahu alayhi wasallam) was up to half the ear”.

“It has been said that most of the hair(or in a few instances when no middle path was made) the hair reached half the ear. Hence, this does not contradict those Ahaadith in which it is stated that the hair reached the shoulders and was lying on the shoulders”

Jamal Wasaail {Commentary of Shamaail} pg 74 Vol; 1]

When the hair of Nabi (Sallallahu alayhi wasallam) used to grow very long it used to be cut up to half of the ear. The head ends at the bone between the neck and head. Therefore, the hair that was on the neck was cut. In this instance it reached half the ear. Then it grew till it reached the earlobes. Thereafter it grew further till it reached the place between the ear and neck. Finally it reached the shoulders. In this manner there is no contradiction amongst the different narrations. All are correct. To keep one’s hair till the shoulders is proven from an authentic narration of Bukhari Sharif.

Hafiz Ibn Hajar (RA) states that at most times Nabi’s (Sallallahu alayhi wasallam) hair reached close to his shoulders. It exceeded this length to such an extent that locks used to be formed and Nabi (Sallallahu alayhi wasallam) used to gather it, as it has been stated by Umme Hani(RA) in Abu Dawood and Tirmidhi that when Nabi (Sallallahu alayhi wasallam) came to Makkah he had four locks of hair. Hafiz Ibn Hajar(RA) states that this happened while travelling when the hair was not groomed. (Allah knows best). In an authentic Hadith of Abu Dawood, Nisaai and Ibn Majah, Waail bin Hujr (Radhiallahu-anhu) states ” When I came in Nabi (Sallallahu alayhi wasallam) presence my hair was long. Nabi (Sallallahu alayhi wasallam) said: “This is bad” I returned and cut my hair. The next day when I came again Nabi (Sallallahu alayhi wasallam) said: “I was not referring to you but it is good (that you cut your hair)”.

[Fathul Baari and Abu Dawood Vol 10 pg 360 and Abu Dawood Vol 2 pg 576]

The above indicates that although it is permissible to keep long hair but, it is not preferable.

[Bazlul Majhood Vol 6 pg 77]

The very same explanation (as the above) will apply to the Hadith in which Nabi (Sallallahu alayhi wasallam) is reported to have said that Khuraim Asadi(RA) is a good person if his hair was not long and his trousers were not below the ankles. When Khuraim (Radhiallahu-anhu) heard of this he took a pair of scissor and cut his hair till his ears and lifted his garment up to half of his shin. [Abu Dawood, Mishkaat pg 382]

Hadhrat Sheikh Muhammad Zakaria (RA) explains the Hadith of Umme Hani (Radhiallahu-anha) thus: “For men to have locks on the hair like women is Makrooh”.By locks is meant such locks which do not resemble the plaits of women as Nabi (Sallallahu alayhi wasallam) has himself prohibited that.

[Khasail Nabawi pg 26]

Hence, the meaning of the words that appear in the Ahaadith is that the hair was separated into two, joined and made round, not that the hair was plaited like a womans.

[Dhari aur Ambiya ki Sunnatte pg 94]

It is a very important principle in Shariah that men do not imitate women and vice versa.

It is stated in a Hadith that the curse of Allaah is on those men who imitate women and on those women who imitate men. [Bukhari Vol 2 pg 874]

Hadhrat Ganghohi (RA) states that a person may lengthen his hair as much as he desires, however, to cut a portion of hair and leave another portion is an imitation of the Jews which is Makrooh. To lengthen all the hair equally is not an act of imitating the Jews, nor is it forbidden. Imitating women is when a person makes plaits like a woman’s otherwise it will not be an act of imitation nor will it be Makrooh. (Allah knows best).

[Fatawa Rashidia pg 484]

Doctor Mohammed Abdul Hay(RA), who was the Khalifa of Moulana Ashraf Ali Thanwi (RA) writes in the book ‘Uswae Rasool-e Akram’ (Sallallahu alayhi wasallam):

“The hair of Nabi (Sallallahu alayhi wasallam) reached the middle of his ears. In other narrations it is stated that it reached the ear itself”.

A third narration states that it reached the earlobes. Besides the above it is also stated in other narrations that the hair of Nabi (Sallallahu alayhi wasallam) reached his shoulders or close to his shoulders [Shamaail Tirmdhi].

The deduction from all the above narrations is as follows:

When Nabi (Sallallahu alayhi wasallam) used to put oil and comb it, it used to become longer otherwise it remained as it was. Another obvious conclusion is that the length used to increase before cutting it and the length would decrease after cutting it.

It is stated in Mawaahib-e-Ladunya and Majmaul Yihari:

“When the hair of Nabi (Sallallahu alayhi wasallam) was not cut for a long period it used to be long, and when it used to be cut it would be short”.

The above also indicates that Nabi (Sallallahu alayhi wasallam) used to cut his hair not shave it. However, regarding shaving it, he himself states that besides Haj and Umrah, Nabi (Sallallahu alayhi wasallam) never shaved his head.

[Madarij-un-Nabuwwah) Uswa-e-Rasul Akram pg 152]

TO SHAVE THE HEAD

It is also permissible to shave the head, besides the time of Haj and Umrah, although it is preferable and Sunnat to keep hair in accordance to the practice of Nabi (Sallallahu alayhi wasallam). However, it is not even Makrooh to shave off all the hair as this Sunnat of Nabi (Sallallahu alayhi wasallam) is from amongst the Sunnat-e-Zawaaid. As a habit Nabi (Sallallahu alayhi wasallam) used to keep his hair not as an Ibaadat, hence it is not Makrooh (detestable) to leave out this Sunnat.

[Check Fatawa Imdadia pg 299 vol 4]

Hadhrat Ali (Radhiallahu-anhu) states that Nabi (Sallallahu alayhi wasallam) forbade women from shaving their hair. [Mishkaat pg 384]. Whilst explaining this Hadith Mulla Ali Qari (RA) states that this Hadith indicates it is permissible for men to shave their heads by taking the opposite meaning (i.e. If it is not permissible for women than it will be permissible for men who are the opposite sex). There is no difference of opinion regarding it being permissible for men shaving their heads.

However, there is a difference of opinion regarding whether the shaving of the head is Sunnah or not. Hadhrat Ali (Radhiallahu-anhu) shaved all his hair and Nabi (Sallallahu alayhi wasallam) substantiated it by not forbidding him.

Nabi (Sallallahu alayhi wasallam) states:

“Hold fast to my way and the way of my Khulafa”.

On the other hand Nabi (Sallallahu alayhi wasallam) as well as all the other Sahaba used to shave their heads. This means that to shave the head at all times besides the times of Haj and Umrah is regarded as being permissible. This view is correct. [Mirqaat]

Nabi (Sallallahu alayhi wasallam) ordered that the hair of Jafar’s (Radhiallahu-anhu) children be shaved after his demise. [Abu Dawood Vol 1 pg 577]. This Hadith proves that it is permissible to shave the head. Similarly this Hadith indicates that children can also keep long hair and in fact they used to keep long hair in the time of Nabi (Sallallahu alayhi wasallam). It is stated in Bukhari that Ibn Abbas (RA) had long hair whilst he was still a child. Similarly in Abu Dawood it is stated that Anas (Radhiallahu-anhu) had long hair and in Nisaai it is stated that Husein (Radhiallahu-anhu) also had long hair. [Behesi Zewar Pg 967 part 1]

Just as it is permissible to shave off all the hair, similarly it is permissible to shorten the hair on condition that it is shortened equally. The proof of this is the word “Mukhsaareen” in the Qur’aan which means “to shorten”. However, to cut off all the hair and to keep the hair form the head which is in fashion nowadays is not permissible.

[Behesi Zewar Pg 967 part 11]


PROHIBITION OF QAZ’A (i.e. TO CUT A PORTION OF HAIR AND LEAVE THE REST)

This is prohibited. Its prohibition is proven from an authentic Hadith:

Ibn Umar (Radhiallahu-anhu) states that a child was brought to Nabi (Sallallahu alayhi wasallam) whose hair was partly cut and the rest uncut. Nabi (Sallallahu alayhi wasallam) said: “Either cut it completely or leave it completely”.

[Muslim Mishkaat pg 380]

TO APPLY OIL TO THE HAIR, TO COMB IT AND TO MAKE A MIDDLE-PATH

When a person keeps long hair according to the Sunnah, then he should keep in mind all the other Sunnats regarding the keeping of long hair.

They are as follows:

Nabi (Sallallahu alayhi wasallam)used to apply a lot of oil to his head, and he used to comb his beard. He also used a head cloth. (A piece of cloth which was placed on the head).It used to get soiled with oil, hence Nabi (Sallallahu alayhi wasallam’s) clothes used to become oily. (The narration of Sharhus Sunnah [Mishkaat pg 381) is that Nabi (Sallallahu alayhi wasallam) used to say that whoever has hair should look after it. [Abu Dawood pg 573]. A person should wash his hair, apply oil and comb it. [Bazlul Majhood pg 71]. The above narrations are regarded as “Hasan”. [Fathul Baari Vol 10 Pg 368]

On one occasion Nabi (Sallallahu alayhi wasallam) saw a person whose hair was dishevelled. Nabi (Sallallahu alayhi wasallam) remarked:

“Does he not find such a thing (oil etc.) by which he can gather/straighten his hair”

[Ahmed/Nisaai – Mishkaat pg 375]

Ataa bin Yasaar(RA) narrates that once Nabi (Sallallahu alayhi wasallam) was in the Masjid. A person entered whose hair and beard were dishevelled. Nabi (Sallallahu alayhi wasallam) indicated to him to straighten his hair. He then straightened it and came back. Upon which Nabi (Sallallahu alayhi wasallam) remarked:

“Is this not better than anyone of you coming with dishevelled hair, looking like Shaytaan”.

[Narrated by Imaam Malik-Mishkaat pg 384]

The chain of this Mursal narration is authentic. Jaabir (Radhiallahu-anhu’s) Hadith is in substantiation for the above which appears in Abu Dawood and Nisaai with a Hasan (reliable chain) ). [Fathul Bari Vol 10 pg 367]

Ibn Abbas (Radhiallahu-anhu) reports that before Nabi (Sallallahu alayhi wasallam) received any command from Allaah Ta’aala, he preferred to act in accordance to the Ahle-Kitaab (Jews-Christians). For example, the Ahle Kitaab never used to make a middle path, but the Mushrikeens (Idolaters) used to. Thus, initially Nabi (Sallallahu alayhi wasallam) never made a middle path initially, but later he used to do so.

[Bukhari Vol 1 pg 503 vol 2 pg 877 and Shamaail Tirmdhii pg 3]

Thus to make a middle path is Sunnat. [Bazlul Majhood Vol 6 pg 76]

Ayesha (Radhiallahu-anha) used to comb Nabi (Sallallahu alayhi wasallam)’s hair and she used to make the middle path in such a way that the hair used to be divided into two sections from the middle and she used to separate the hair of the forehead towards the two eyes.

[Abu Dawood pg 576 gist of the Hadith]

Abu Qatadah (Radhiallahu-anhu) once asked Nabi (Sallallahu alayhi wasallam): “I have long hair, should I comb it?” Nabi (Sallallahu alayhi wasallam) replied “Yes, and look after your hair”. Hence Abu Qatadah (Radhiallahu-anhu) used to sometimes apply oil twice a day (i.e. apply oil and comb it) because of the order of Nabi (Sallallahu alayhi wasallam).

[Imaam Malik has narrated this Hadith Mishkaat pg 384]

It is reported in Nisaai Sharif that Abu Qatadah (Radhiallahu-anhu) had long hair. He asked Nabi (Sallallahu alayhi wasallam) regarding it. Nabi (Sallallahu alayhi wasallam) replied: “Look after it and comb it every day”. [Nisaai pg 291]. Hence combing of the hair every day is proven from this Hadith.

However, Abdullah bin Mughafal (Radhiallahu-anhu) narrates that Nabi (Sallallahu alayhi wasallam) has prohibited combing of the hair every day. [Tirmidhi Vol pg 305 and Shamaail Trimidhi pg 4]. Tirmidhi has stated that this Hadith is Hasan and Sahih.

The reason for the above Hadith, according to Hafiz Ibn Hajar (RA) is that a person should refrain from attracting a lot of attention to beautify oneself. In another authentic Hadith, Abu Ummah (Radhiallahu-anhu) states that Nabi (Sallallahu alayhi wasallam) has said: Simplicity is part of Imaan, [Abu Dawood]. Imaan Nisaai has quoted a Hadith in which Ubaid (Radhiallahu-anhu) reports that Nabi (Sallallahu alayhi wasallam) used to prohibit beautifying oneself excessively. [Fathul Bari Vol 10 pg 368]. Therefore, the Ulema say that if a person’s hair becomes dishevelled easily then one can comb it every day but if it is not dishevelled then a person should comb it occasionally.

[Gist of Khasaail Nabawi pg 28].

Masala:

When a person combs his hair he should first make the path of the right side then the left. Hadhrat Ayesha (Radhiallahu-anha) reports the Nabi (Sallallahu alayhi wasallam) preferred this way. [Shamaail pg 4]. Therefore, this is the Sunnat method for woman. The path should be in line with the nose. Today the custom is to have side paths. This is unIslamic.

[Dhari aur Ambiyaa ki Sunnate pg 94].

Masala:

It is forbidden to trim the hair of the nape. The Fuqaha (jurists) have prohibited it. [Safaaie Muamalaat – Hadhrat Thanwi and Dhari our Ambiyaa ki Sunnate pg 97]. The hair is till half the ear. Below that, is regarded as the neck. The hair of the neck may be cut, not the hair above that. Therefore, it is Makrooh to trim or cut the hair at the nape.

Besides cutting the hair up to the ear, there is no proof that Nabi (Sallallahu alayhi wasallam) cut his hair from any other side. Therefore, a person should not cut the hair from any other side – not from the side of the ear nor from the forehead. Now-a-days westerners cut their hair in many different fashionable ways. All these ways are unIslamic, thus one should avoid them.

[Check Dhari aur Ambiyaa ki Sunnate pg 98]

Nabi (Sallallahu alayhi wasallam) has mentioned in one Hadith:

The person who imitates others is not from amongst us. Do not imitate the Jews and the Christians. The Jews greet with a sign of the fingers and the Christians with their hands or palms, and they do not cut the hair of the forehead. Cut your moustaches thoroughly and lengthen the beard. Also, do not walk in the Masjid and market places without wearing a lungi (or trousers) under your kurta.

[Narrated by Tabrani at Targheeb wat Tarheeb pg 435 Vol 3]

Saving oneself from imitating others is an important principle in the Shariah. One should be constantly aware of this. In one Hadith it is stated that the person who imitates a nation is from amongst them. [Abu Dawood pg 559]. That one should not imitate others in dressing and appearance is sufficiently emphasized for anyone to understand.

WOMAN’S HAIR

Imaam Muslim, Imaam Tirmidhi and others have narrated the Hadith of Umme Salma (Radhiallahu-anha) wherein she asked Nabi (Sallallahu alayhi wasallam).

“I make the plaits of my hair tight. Should I loosen it at the time of taking ghusl from Janaabat (impurity)?” Nabi (Sallallahu alayhi wasallam) replied: “No, it is sufficient that you pour water over your head thrice, then pour water over your body”. [Tirmidhi pg 29]. This Hadith indicates that it is sufficient that water reaches the roots of the hair.It is not necessary to loosen the plaits and wet all the hair.This is the ruling of the Ulema as well.

N.B. From the above Hadith we learn that women at the time of Nabi (Sallallahu alayhi wasallam) used to keep long hair and plait it. The incident of Hadhrat Ayesha (Radhiallahu-anha) appears in Bukhari Sharif (pg 45) that when she was in Ihraam she used to loosen her hair which indicates that she used to plait it (when not in Ihraam). Many other incidents also prove the above. This is also from where the law of keeping long hair and of plaiting it is derived. Women have been prohibited from shaving their heads. [Nisaai and Mishkaat pg 384]. Even at the time of Haj and Umrah the ruling is that a little bit of hair be cut. It is not permissible to shave it. Also, we learn from the hadith in Bukhari, the woman who imitates a man is accursed, and it is permissible for men to lengthen their hair up to the shoulders and below it also. Thus, if a woman cuts her hair up to the shoulders or below it, it, will amount to her imitating men. This is prohibited and an accursed action. Therefore, it has been mentioned in the books of fiqh that if a woman cuts her hair she will be sinful and worthy of curse.

[Durre Mukhtar with Shami Vol 5 pg 288]

Nowadays, women cut their hair for the sake of fashion and in order imitate non-Muslim women. It is in imitating these women, that this practice has become common amongst Muslim women also. Therefore it is completely forbidden. It is mentioned in a Hadith:

“Whosoever imitated a nation will be from amongst them”.

[Abu Dawood pg 559]

It is of paramount importance that women save themselves from imitating men as well as non-Muslim women, as learnt from the Ahaadith. Nabi (Sallallahu alayhi wasallam) has cursed those women who don men’s clothing as well as those men who wear women’s clothing. Hadhrat Ayesha (Radhiallahu-anha) was once asked to rule regarding a certain lady who wore shoes (like that of men). She replied that Nabi (Sallallahu alayhi wasallam) has cursed that woman who imitates men. [Abu Dawood pg 566]

The above makes it abundantly clear that it is forbidden for women to cut their hair, to wear clothes like that of males, to wear shoes like that of men and to behave like men.

[Dhari aur Ambiyaa Sunnate pg 96]

Masala:

It is permissible for an old woman who is a widow, and who does not need to beautify herself due to old age, to shorten her hair a little. There is scope for it. The action (of cutting the hair) of the blessed wives of Nabi (Sallallahu alayhi wasallam) will be analyzed as above. However, it should he remembered that it is only permissible in the above mentioned instance. To do so specially because of fashion, is completely impermissible. Allaah Ta’aala is aware of the deceit within the heart.

[Dhari aur Ambiyaa ki Sunnate pg 97]

Regarding the Hadith in Muslim Sharif in which it is stated that the blessed wives of Nabi (Sallallahu alayhi wasallam) used to cut their hair, the commentators of Muslim Sharif, Qadhi Ayaaz(RA) and others explain the very same meaning as above (i.e. it is permissible for an old widowed woman who does not beautify herself). Qadhi Ayaaz writes that the Arab women used to tie plaits. The blessed wives of Nabi (Sallallahu alayhi wasallam) did so after his demise as they stopped beautifying themselves, hence no longer needing to lengthen their hair. Imaam Nawawi(RA) states that this is the only reason. This action cannot even be imagined during the lifetime of Nabi (Sallallahu alayhi wasallam).

[Muslim Sharif with the commentary of Imaam Nawawi pg 148 Vol 1]

 

Sourced:

 

‘The Laws of the Beard and the Hair in the Light of the Ahadith‘ By Shaykul Hadith Moulana Fazlur Rahman, Darul Uloom Azaadvile

Islaam is a complete way of life. Just as all other aspects of Islaam, Mua’asharaat (social dealings) also play a vital role in Islaam. Guidelines regarding a person’s outer appearance, form and clothing are contained in the teachings of Islaam. A true and complete Muslim is he who adheres to these Islaamic teachings and practices upon them. While Allaah Ta’aala is aware of our inner qualities, there is a social need for our outer condition to be correct. Therefore, the claim of having complete Islaam without one’s outer condition being proper is false.

The religion of Islaam has given special guidelines regarding the hair. In this treatise, we will discuss the beard. The following words of Nabi (Sallallahu alayhi wasallam) are narrated by many Sahaba in authentic Ahaadith.

“Lengthen the beard and oppose the Mushrikeen (Idolaters) and the fire worshippers”.

The many benefits of keeping a beard have been recorded in the kitaabs. Briefly, every nation and religion has some special distinguishing mark or symbol. Similarly different departments of a government also have distinguishing signs. The police have their own uniform, traffic officers a different uniform, and so too with the army and the naval forces. These differences makes an important effect on a person. History has proven that a nation which does not adhere to its distinguishing features finally loses its entire identity and dissolves with another nation.

When Nabi (Sallallahu alayhi wasallam) came to the world, Kufr and Shirk was common everywhere. The Mushrikeen (idolaters) had their own customs and rituals. Through Islaam, Nabi (Sallallahu alayhi wasallam) prepared a nation who were completely different from all other nations. They followed Nabi (Sallallahu alayhi wasallam) in every way – from Ibaadat (worshipping) and etiquettes right down to their outward appearance, attire and dress, according to the Quraanic injunction:

“Assuredly there is an excellent example( pattern) for you in the Rasul (Messenger) of Allaah(Sallallahu alayhi wasallam)”.

[Surah Ahzaab No: 21]

Similarly Allaah Ta’aala has mentioned to the Ummat via Nabi (Sallallahu alayhi wasallam):

“Say O Muhammed, (Sallallahu alayhi wasallam), if you have love for Allaah then follow me”.

[Ale Imraan No 31]

Following Nabi (Sallallahu alayhi wasallam) means to tread on his path. From the above Aayat it becomes apparent that the Qur’aan has given an order to this Ummat to follow the lifestyle, ways and outward appearance of Nabi (Sallallahu alayhi wasallam) which he has ordered. There are many more verses mentioned in the Qur’aan regarding this.

The religion of Islaam is a natural religion. Any person who has a natural disposition will be inclined to the laws of Islaam. It is only in Islaam that a person’s benefits lies. Keeping a beard and cutting the moustache is also from amongst these laws. It has also been the practice of the other Ambiya(A.S). Mention has been made in the Qur’aan about Haroon (Alaihis-Salaam’s) hair and beard that it was so long that Moosa (Alaihis-Salaam) could hold it.

In a Hadith ten things has been mentioned as being from “fitrat” (nature). Ulema have interpreted “fitrat’ to mean the way of the Ambiya (Alaihis-Salaam). Among these ten things, lengthening the beard and cutting the moustache has also been mentioned.

Shah Waliullah Muhaddith Dahlawi (Radhiallahu-anhu) has mentioned the following benefits of keeping a beard:

The beard helps in differentiating seniors from juniors. It is a means of honour and beauty for a person. A person’s man-hood is completed by keeping a beard. It is the Sunnah of all the Ambiyaa (Alaihis-Salaam). Shaving the beard is the practice of the fire Worshippers, Hindus and most non-Muslims. Similarly, due to the fact that generally common people as well as people of low status shave their beards, a person who does not keep a beard will be included among them.

[Maariful Hadith Vol 3 page 62 from “Beard and the Sunnats of Ambiyaa, pg 129]

In shaving the beard one of the harms is that a person will be imitating the non-Muslims, and it has been narrated in a Hadith.

“The person who imitates a nation is from amongst them”.

[Abu Dawood Pg 559]

The above Hadith is an important principle of Deen from which many laws are extracted.

Another harm of shaving the beard is that a person resembles females, as women do not have beards. It is narrated in a Hadith:

“Nabi (Sallallahu alayhi wasallam) had cursed such men who imitate women and such women who imitate man”.

[Bukhari Pg 874 Vol 2]

May Allaah save us from the curse of Nabi (Sallallahu alayhi wasallam).

Allaah Ta’aala has kept this as a natural difference between man and woman. The person who opposes this is in actual fact opposing the decision of the Sovereign of all sovereigns, and he is changing the natural creation of Allaah Ta’aala. Allaah Ta’aala mentions:

“(And follow) the nature of Allaah according to which he has constituted mankind, and do not alter the creation of Allaah”.

[Surah Rum No 30]

It is sufficient for a Muslim that one sacrifices oneself in only following the way of Nabi (Sallallahu alayhi wasallam). The beard of Nabi (Sallallahu alayhi wasallam) is described as follows in Shamaail Tirmidhi:

“The beard of Nabi (Sallallahu alayhi wasallam) covered his chest from right to left”.

[Shamaail Tirmidhi Pg 28]

It is narrated in Muslim Sharif that the hair of the beard of Nabi (Sallallahu alayhi wasallam) was dense.

[Muslim Vol 2 pg 259]

In Shamaail Tirmidhi it is stated that Nabi (Sallallahu alayhi wasallam) had a thick beard (pg 2). The person who has a glimpse of love in his heart, will desire to follow Nabi (Sallallahu alayhi wasallam).He will gain satisfaction by the mere thought that he will be resembling Nabi (Sallallahu alayhi wasallam).

Masaail

It is stated in Fatawa Darul Deoband (Fatawa No. 967) that a Muslim who shaves his beard or trims it less than a fist length is a Faasiq (Transgressor). To read Salaat behind such a person is Makrooh.

[Karachi Print Vol 3 pg 240]

At another place it is stated:

The person whose beard is shaven is a Faasiq, and just as his Imaamat for Fardh Namaaz is Makrooh-Tahrimi so is his Imaamat for the Taraweeh Salaat.

[Fatawa No. 935 Vol 3, pg 226]

Mufti Rasheed Ahmed Ludhyanwi writes in Ahsaanul Fatawa. ” A person who trims or shaves his beard and adopts a western hairstyle is a Faasiq. Thus his Azaan and Iqaamat is Makrooh-Tahrimi. It is Mustahab (desirable) to repeat the Azaan, not the Iqaamat.”

[Vol 2 pg 286]

It is stated in Durre Mukhtar:

To trim the beard less than a fist length (as some people of the west and some men who imitate women do) has not been regarded as permissible by any Scholar. To shave the entire beard is an act of the Jews of India and the non-Arabs and the fire worshippers.

[Durre Mukhtaar with Shami Vol 2 pg 123 Rasheedia Print]

The above text indicates that to shave the beard and trim it less than a fist length is not permissible. The Ulema of all four Schools of Fiqh (Hanafi-Maliki-Shafi-Hambali – have consensus on this Masala (ruling).

[Refer to Al-Minhal-ul-Gharbul Morud – commentary of Abu Dawood Vol 1 pg 186, Ibn Hazam Zaahiri regards keeping of the beard as Fardh (Almahali Vol 2 pg 220]

The verdict of the four Imaams of fiqh has been quoted in Moulana Mohammed Zakariya (RA)’s book entitled “Dhari ka Wujoob” and Mufti Saeed Ahmed Palanpuri’s book entitled “Dhari our Ambiyaa ki Sunnat” as well as Mufti Mohammed Shafi (RA)’s book entitled “Jawahir-ul-fiqh”. The above books can be referred to.

THE PROOF THAT TO KEEP A BEARD IS WAAJIB

All Ulema regard keeping of the beard at least one fist length, as being Waajib or Fardh and trimming it less than this as Haraam on the basis that it is the nature and disposition blessed upon man by Allaah Ta’aala. Similarly it was the pattern and practice of all the Ambiyaa (Alaihis-Salaam).Nabi (Sallallahu alayhi wasallam) has always emphatically commanded the keeping of the beard. Nabi (Sallallahu alayhi wasallam) and his blessed Companions also practised upon it. Nabi (Sallallahu alayhi wasallam) abhorred such Kaafirs who shaved their beards. He disliked even looking at them.

AHAADITH

1. Ibn Umar (Radhiallahu-anhu) narrates that Nabi (Sallallahu alayhi wasallam) has said:

“Oppose the Mushrikeen (idolaters) and lengthen the beard and shorten the moustache”.

[Bukhari Vol 2 pg 875]

2. Abu Hurairah (Radhiallahu-anhu) narrates that Nabi (Sallallahu alayhi wasallam) has said:

“Trim the moustache and lengthen the beard (let the beard hang).Oppose the fire worshippers”.

[Muslim Vol 1 pg 129 Pakistani Edition]

3. Ayesha (Radhiallahu-anha) narrates that Nabi (Sallallahu alayhi wasallam) has said:

“Ten things are fitrat (natural).To cut the moustache and lengthen the beard (are from amongst these ten things).

[Muslim Vol 1 pg 129]

4. Ibn Abbas (RA) reports from Hadhrat Ayesha (Radhiallahu-anha) narrates that Nabi (Sallallahu alayhi wasallam) has cursed such men who imitate women and such women who imitate men. In one narration it stated that such people should be thrown out of their houses.

[Bukhari Vol 2 pg 874]

From the above narrations the Mujtahideen and Fuqaha have decreed that it is waajib to keep a beard, because there is a common order mentioned in the Hadith proving wujoob (compulsory) and when there is no reason to take any other meaning. In these Ahaadith there is no other reason, hence it proves wujoob.

Imaan Nawawi writes in the commentary of Sahih Muslim that the word “Ifaa” (as mentioned in the Hadith) means to lengthen. The word “afoo” means the same. It was the habit of the Persians to shave their beards. The shariat has forbidden it. [commentary of Sahib Muslim Vole 1 Pg 129]. Thereafter Imaan Nawawi (RA) writes five words have been mentioned in the various narrations. The explanation of all these words are that the beard should be kept in its original form. [Vol 1 pg 129).

Hafiz ibn Hajar(RA) has also written in the commentary of Sahih Bukhari that the fire worshippers used to shave the beards and some of them used to trim it. The Ahaadith has ordered that these ways should be opposed. [Fathul Baari Vol 10 pg 288]

All the Sahaba, Tabieen and pious believers have acted upon this order of Nabi (Sallallahu alayhi wasallam). Acting contrary to this order has not been recorded. Instead, stern warnings and admonitions have been narrated for not keeping a beard.Therefore this command is wajib (compulsory).

Hadith No. 4 on P 6 indicates that by shaving the beard, amounts to imitating women, and therefore cursed by Nabi (Sallallahu alayhi wasallam) and being distanced from the mercy of Allaah. The sin on which a stern warning is given is regarded as a Major Sin. Thus to shave the beard is also a major sin, and the person who commits a major sin is faasiq (i.e. being outside the bounds of Allaah’s orders and obedience). The Imaamat and Azaan of a Faasiq is Makrooh, similarly a faasiq’s testification and evidence is rejected. Therefore the Muftis have passed the ruling of wujoob for keeping a beard. (May Allaah save all the Muslims from this curse).

AN INSTANCE OF NABI (SALLALLAHU ALAYHI WASALLAM)’S ABHORRENCE FOR THE SHAVING OF THE BEARD

Hafiz Ibn Katheer(RA) has quoted an incident in his book, Al Bidayah wa Nihaya, that Bazaan, a minister of the king of Persia (Kisra) sent two men to capture Nabi (Sallallahu alayhi wasallam) (May Allaah forbid). When two men came, Nabi (Sallallahu alayhi wasallam) disliked to even look at them as their beards were shaven and their moustaches long.Nabi (Sallallahu alayhi wasallam) asked them: “Who ordered you to do this (i.e. shave your beards and keep your moustaches long)”. They replied: “Our Rabb , Kisra (King of Persia)”.Upon this Nabi (Sallallahu alayhi wasallam) replied: “But My Rabb ordered me to lengthen my beard and cut my moustache”.

[Al Bidayah wa Nihaya Vol 1 pg 270]

This incident has been quoted in many books.

Note:

1. Nabi (Sallallahu alayhi wasallam) objected to their actions although they were Kaafirs, and even disliked looking at them. Hence, one can imagine how unpleased and unhappy Nabi (Sallallahu alayhi wasallam) will be if an Ummati of his who claims to have love for him, shaves the beard. One of the three questions that will be asked in the grave “What have you to say regarding this person”. According to some Ulema the blessed face of Nabi (Sallallahu alayhi wasallam) will be presented when this question will be asked. How will a person who shaves his beard face Nabi (Sallallahu alayhi wasallam). What a great deprivation will it be if Nabi (Sallallahu alayhi wasallam) has to turn his face away because of his unhappiness and dislike. Similarly on the plains of reckoning also a person will come in front of Nabi (Sallallahu alayhi wasallam)for intersession. What answer will a person have to offer if Nabi (Sallallahu alayhi wasallam) has to ask that you neglected my way and chose the ways of my enemies, the Kuffaar and the Mushrikeen?”

May Allaah Ta’aala grant us the ability to repent sincerely and conform to the Sunnat of Nabi (Sallallahu alayhi wasallam).

2. Many sins are such that a person only remains a sinner while he is involved in that particular sin e.g. adultery – homosexuality -drinking – lying – stealing etc. When he stops doing so, then the sin also comes to an end. Trimming or shaving of the beard on the other hand is such a sin that until a person does not repent and start keeping a Shari Beard, he will remain a perpetual sinner. He will be regarded as a sinner even whilst sleeping or eating and even whilst performing Ibaadat. This increases the seriousness of this sin. At the time of Ibaadat, just as Nabi (Sallallahu alayhi wasallam) abhorred it, similarly if Allaah Ta’aala does not focus the level of acceptance on the person, then his Ibaadat will not reach the level of acceptance. Then ponder and think what will be that person’s condition in the Aakhiraat ( Hereafter)!

AN INTERESTING INCIDENT

Mirza Qateel was a Persian poet of the past who rendered many poems on Marifat (Recognition of Allaah) and wisdom (Hikmat). An Iranian, after reading Qateel’s poems, became his ardent follower and finally came to meet him, expecting him to be a very pious person. When the Iranian person came, he saw the poet shaving his beard. Surprised, he asked “You are shaving your beard?” Qateel replied: “Yes I am shaving my beard but I an not hurting anyone’s heart”. Upon this the person immediately said: “Why not, you are hurting Nabi (Sallallahu alayhi wasallam’s) heart”. Hearing this the poet fell unconscious. After regaining consciousness he recited a Persian couplet which means:

“Thanks to you, for opening my eyes and making me understand”.

THE EXTENT OF THE BEARD

The Ulema have a difference of opinion as to what is the actual length by which a person will fulfil the wujoob (compulsion) of the beard.

1. A group of Ulema are of the opinion that there is no particular length of the beard. A person should let it grow on its natural course, without interfering. They prove their view by stating that many different words have appeared in the Ahaadith which all indicate that the beard should be left to grow in its natural way, and no Hadith proves that Nabi (Sallallahu alayhi wasallam) trimmed or shaved it. Imaam Nawawi(RA) states that the apparent words of the Ahaadith (i.e. it should be left to grow) and a group of Ulema hold this view, including the Ulema of the Shafi school of thought.

[Commentary of Nawawi with Sahih Muslim Vol 1 pg 129]

2. A second group of Ulema state that the Ahaadith do not imply that the beard should be left to grow on its natural course no matter how long it becomes. However, the Ahaadith imply that the beard should be so long that a person differs from the fire worshippers, who cut or trim their beards. Hence, this group of Ulema maintain that the beard can be trimmed once its length reached a fists length. The Ulema of the Hanafi school of thought also hold this view. The proof of their view is that it is reported that the narrators of the Ahaadith, Hadhrat Ibn Umar(RA) and Abu Hurairah (RA) as well as Umar (Radhiallahu-anhu) used to trim that part which exceeded a fist length.The meaning of the Ahaadith is best understood by its narrators. A person can understand the context of the Hadith by the narrator’s actions.

Imaam Bukhari (RA) also gives preference to this view. After mentioning the Hadith of Nabi (Sallallahu alayhi wasallam) in which it is stated that the beard should be kept in its normal form and the moustache should be cut thoroughly, Imaam Bukhari (RA) thereafter mentions the action of Ibn Umar(Radhiallahu-anhu) that when he used to proceed for Haj or Umrah he used to hold his beard with his fist and trim the excess hair (below it). [Bukhari Vol 2 pg 875]

Hafiz ibn Hajar(RA) states that it is quite apparent that Ibn Umar (Radhiallahu-anhu) did not link the action of trimming the beard with Haj or Umrah. However, he took the Hadith to mean that the beard should be lengthened but not to that extent which spoils the appearance of a person,(looks untidy). Thereafter Hafiz Ibn Hajar(RA) quoted the text of Tabri in which the actions of Ibn Umar, Abu Hurairah and Umar (Radhiallahu-anhuma) are mentioned. Their actions were general, it was not linked to Haj of Umrah.

[Fathul Baari Vol 10 pg 350]

Some Ulema maintain that the beard should be left according to its normal growth. However, at that time, Ulema say Jaabir (Radhiallahu-anhu) says that we used to leave our long beards as they were except at the time of Haj or Umrah. This narration appears in Abu Dawood with a reliable sanad (chain). The above Hadith indicates that they used trim their beard at the time of Haj or Umrah only.

[Fathul Baari Vol 10 pg 350]

Tabri has chosen Ataa’s (Radhiallahu-anhu) view. It has been narrated from Hasan Basri and Atta (Radhiallahu-anhu) that a person may trim only a little from the length and width of the beard. Tabri has proven this view of his from a narration in Tirmidhi Sharif in which it is stated the Nabi (Sallallahu alayhi wasallam) used to trim a little from the length and breadth of his beard [Vol 2 pg 105]. However this is a very weak narration. It cannot be used as proof. Therefore, it is rather appropriate to prove it from the actions of the Sahabah (Radhiallahu-anhum), and the narration of Tirmidhi can only be taken as a added support to this view, not as a proof. The condition of the beard being one fist is mentioned in these narrations which describe the action of the Sahabah (Radhiallahu-anhum).

Imaam Nawawi(RA) gives preference to the first view (i.e. the beard should be left as is) as mentioned in authentic narrations. Therefore, the preferred view according to Imaam Nawawi(RA) probably refers to the times other than Haj in his view, because Imaam Shafi(RA) has clearly stated that it is Mustahab to trim the beard at the time of Haj and Umrah.

[Fathul Baari Vol 10 pg 350]

From the above discussion it is quite clear and apparent that no Scholar holds the view that it is permissible to shorten the beard less than a fists length.

Note:

It is stated in a few books that it is Masnoon (Sunnat) to keep the beard a fist length. [Durre Mukhtar Vol 2 pg 123 Rashidia print]. This statement does not apply that it is only Sunnat to keep a beard and not waajib. or that there is no sin in doing so. This is a grave misconception, because immediately thereafter it is mentioned that to shorten it less than a fist length is not permissible. It is the custom of a few westerners and a custom of those men who imitate women. Therefore, the correct intrepation of the above text is that it is Sunnat to trim the beard after it has reached a fist length. In other words the wujoob (compulsion) of keeping the beard will be fulfilled by keeping it a fist length. The Sunnat method of fulfilling this waajib act is that the beard should only be a fist length. The excess should be trimmed. This is the correct interpretation of the above text which is not contrary to the wujoob of lengthening the beard.

However, whosoever maintains that it is Sunnat to trim the beard after a fists length should present proof as there is no Marfoo Hadeeth (i.e. a Hadith which has the words or actions of Nabi (Sallallahu alayhi wasallam)) to that effect. Proof cannot be taken from Hadith of Tirmidhi, as one of the Raawis (narrators), Umar bin Haroon is a very weak narrator and no mentions of a fist length is made in that Hadith. Therefore, Imaam Shafi(RA) has only regarded trimming the beard after a fist length as Sunnah at the time of Haj or Umrah. Similarly the narration that Imaam Bukhari(RA) quotes stated that Ibn Umar(RA) used to only trim excess of a fist’s length at the time of Haj or Umrah. Ibn Umar(RA) used to perform Haj in one year and Umrah in the next. [Bukhari pg 648]. This indicates that he only trimmed it once a year and it is quite apparent that the beard used to grow more than a fist’s length thereafter. It is said that Ibn Umar (Radhiallahu-anhu) used to trim his beard at other times besides Haj and Umrah as Hafiz Ibn Hajar(RA) maintains due to the narration of Tabri. On the contrary, as his act contradicts the apparent Hadith this will be regarded as exception and the only leverage and permission will be proven from his action. Therefore, it will be appropriate to say that the excess after a fist length may be trimmed. According to Shah Muhammed Ishaq Muhaddith Dehlawi(RA) it is preferable not to trim even the excess of a fist length. [Tirmidhi- footnotes Vol 2 pg 105]

Some Scholars have also written that it is waajib to trim the excess of a fist length. This view is also incorrect. When trimming of the beard is not regarded and proven as Sunnah, how can it be regarded as waajib? Therefore by the word “Waajib” those scholars imply ” Thabit” i.e. it is proven. Other scholars have mentioned the word “Afzal” i.e. it is preferred in place of the word “Wujoob” -it is waajib.

[Durre Makhtar and Shami Vol 2 pg 123]

Similarly it is incorrect to state that there is no specific length of the beard. The beard is that which you take to be the beard. Maududi has mentioned the above in his book Rasaail-wa-Masaail. The Shariat has ordered that the beard should be left as is so that it may grow. If the action of Ibn Umar (Radhiallahu-anhu) and other Sahabah(RA) were not present, then to trim the excess of a fist’s length would also have been impermissible.

Sourced:

‘The Laws of the Beard and the Hair in the Light of the Ahadith‘ By Shaykul Hadith Moulana Fazlur Rahman, Darul Uloom Azaadvile

Part One of a detailed analysis of the errors of Quraysha Ismail Sooliman (5 years studies at Darul Uloom Pretoria, Freelance Journalist and Political Science Honour’s Student, University of Pretoria)

The following article is in response to a paper “compiled” by a “scholar” who has concerned herself with championing the rights for women to be able to choose whether they would like to perform salaah at masaajid or perform eid salaah at the Eid Gah. The purpose of the said paper was to “give all who choose to learn the opportunity to be exposed to as many an opinion as possible from some of the most renowned scholars.

The compiler puts forth certain statements which to the untrained eye (and mind), appear quite convincing and most authentic. However, in our article, we wish to clearly distinguish between the truth and the statements of the writer. It is unfortunate that we have discovered the writer’s affinity for plagiarism as well as an ardent copy and paste frenzy. We urge the reader to follow the links provided and verify where the writer has plagiarised. The writer has failed to check up any references, has even copied the footnote numbers and has not researched a single scholarly work.  Where she could not find references to copy, she has merely made statements without any academic proof.

However blatant misquoting, quoting out of context as well as gross inaccuracies in translation are glaringly apparent. These are all aspects which serve to greatly weaken and insult what is supposed to be an academic article written by a self-confessed “scholar”.

The writer states the following:

Abdullah ibn Umar (May Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) was asked, “Which people are the best? “ He (peace and blessings be upon him) said,” The best people are those whose tongues are truthful and their hearts are” Makhmun”. They said, “We know the meaning of a truthful tongue, but what is a heart that is Makhmun?” He said, “It’s a heart that is pious and pure with no sin. This heart has no unfairness, no envy and doesn’t hold malice.”

Our response:

The writer has failed to provide the actual Arabic as well as the reference for the opening hadith she uses and upon which she is basing this entire article. We have sourced the hadith and reproduced it hereunder in the original Arabic.

حدثنا هشام بن عمار حدثنا يحيى بن حمزة حدثنا زيد بن واقد حدثنا مغيث بن سمي عن عبد الله بن عمرو قال قيل لرسول الله صلى الله عليه وسلم أي الناس أفضل قال كل مخموم القلب صدوق اللسان قالوا صدوق اللسان نعرفه فما مخموم القلب قال هو التقي النقي لا إثم فيه ولا بغي ولا غل ولا حسد

(Sunan ibn Majah Juz 12  Pg 261 – Hadith 4206; Musnad-ush-Shamieen Juz 8 Pg 69)

It must firstly be noted that the writer has displayed her gross lack of academic knowledge by stating the narrator to be “Abdullah ibn Umar radhiAllahu anhu, however the narrator is actually Abdullah bin Amr radhiAllahu anhu who are two distinctly different personalities.

Any student of Hadith who actually bothers to check up the actual Arabic would note this glaring discrepancy proven by the actual text which we have placed above.

Such is the result of regurgitating anything and everything one may come across. We must -state at this juncture that “Google” is by no means an academic resource when it comes to Shari’ah. The writer has copied this incorrect translation verbatim from:

http://maktabasalafiya.blogspot.com/2010/10/do-you-have-these-two-traits.html

This is one of many such websites which carry the exact same incorrect translation. The site above also offers a reference, albeit incorrect. This is indicative of the fact that they have merely copied these details from someone else. Why then has not a single one of these “scholars” bothered to correct the incorrect translation and reference? Are these “Google” & “Wikipedia” scholars?

Whilst we are all prone to error, a “scholar” makes an effort to check the source as well as translations of all proofs being quoted.

Abdullah bin Umar and Abdullah bin Amr RadiAllahu anhum are two distinctly different personalities. We say to the writer,please read Siyar A’laam in Nubalaa, Juz 3 Pg 79 for a little insight into and proof of this fact.

The writer is also advised to read Al Bidaayah wan Nihaayah, Al Isaabah fi Tamyeez As Sahaabah, Usdul Ghaabah for proof of the fact that ibn Umar and ibn Amr are two distinctly different personalities.

Secondly, the writer cannot offer the excuse that the same hadith appears in a different collection with the narration of ibn Umar. The following works have no record of ibn Umar narrating the hadith she claims he narrated. Should anybody find this hadith with the narration of ibn Umar, please do inform us of the reference and we will gladly review our stance on this issue.

The works which do not have any mention of ibn Umar narrating this hadith are:

  1. Saheeh Bukhari
  2. Saheeh Muslim
  3. Sunan Abi Dawud
  4. Sunan Tirmidhi
  5. Nasa’i
  6. Muatta Imaam Maalik
  7. Musnad Imaam Ahmad bin Hambal
  8. Musannaf ibn Abi Shaibah
  9. Sunan Al Kubraa – Baihaqi
  10. Musannaf Abdir Razzaaq
  11. Sunan Al Kubraa – Nasa’i
  12. Mustadrak of Haakim
  13. Sunan of Daarimi
  14. Musnad of Humaidi
  15. Sunan of Darqutni
  16. Saheeh ibn Hibbaan
  17. Saheeh ibn Khuzaimah
  18. Musnad Ash Shafi’i
  19. Musnad Abdillah ibn Mubaarak
  20. Ma’rifatus Sunan

ERROR NO.1 : THE WRITER HAS BLATANTLY MIS-QUOTED A HADITH BY ATTRIBUTING THE NARRATION TO A SAHAABI NOT MENTIONED IN THE CHAIN OF NARRATION AT ALL.

Translation of the Hadith

The writer has again displayed her penchant for copying and pasting by copying the translation offered by these websites verbatim. A scholar does not merely accept translations from all & sundry, a scholar checks up the meaning of the word if he/she does not know it.

We draw your attention to the Arabic word بغي which the writer has translated (albeit copied the translation) as “unfairness”. The writer wishes to play on the emotions of the reader by inferring that the Ulama who are propagating the ruling that women not attend the Eid Salaah, are being unfair. In her plagiarised attempt at convincing the public that the Ulama are hiding facts from them, she cannot even prove the translation of the Hadith in her distorted aim to justify her own objectives. She offers no proof for this translation nor the view of any accepted authority of Hadith that unfairness is being implied by this word. Unfairness may be implied by this word in certain circumstances only. The writer in using the translation “unfairness” has departed from the opinion of master linguists of the Arabic language. We will only engage in discussion with the writer on this issue of inaccurate translation once she is able to apprise us of the explanations offered by leading scholars of Arabic. Whilst we do not wish to explain the correct explanation of this word and thereby do the work of the writer for her, we refer her to:

  1. Al Qaamoosul Muheet

a.       Juz 1 Pg 190

b.      Juz 2 Pg 236

c.       Juz 2 Pg 119

d.      Juz 2 Pg 192

e.       Juz 3 Pg 75

f.        Juz 3 Pg 397

  1. Lisaanul Arab

a.       Juz 2 Pg 12

b.      Juz 2 Pg 534

c.       Juz 3 Pg 307

d.      Juz 4 Pg 545

e.      Juz 4 Pg 539

f.        Juz 5 Pg 144

g.       Juz 6 Pg 230

h.      Juz 6 Pg 322

i.         Juz 7 Pg 165

j.        Juz 7 Pg 188

k.       Juz 7 Pg 349

l.         Juz 7 Pg 412

m.    Juz 8 Pg 84

n.      Juz  10 Pg 334

o.      Juz  10 Pg 409

p.      Juz  11 Pg 250

q.      Juz  11 Pg  265

r.        Juz  14 Pg 75

s.       Juz  14 Pg 325

  1. Tahzeebul Lughaa

a.       Juz 1 Pg 142

b.      Juz 1 Pg 227

c.       Juz 1 Pg 265

d.      Juz 1 Pg 363

e.      Juz 2 Pg 67

f.        Juz 3 Pg 104

g.       Juz 3 Pg 105

h.      Juz 3 Pg 210

i.         Juz 5 Pg 17

THE TRUE ULAMA DO NOT NEED TO HIDE ANYTHING FROM ANYONE.IT IS YOU, SISTER IN ISLAM, WHO IS GUILTY OF BEING UNFAIR BY BLATANTLY PLAGIARISING THESE “PROOFS” AND ATTEMPTING TO DECEIVE THE PUBLIC BY PASSING IT OFF AS YOUR OWN RESEARCH.

This concludes Part One of the refutation of “The Conclusion: Now each has the knowledge to decide

    THE SECTS OF SHI`ISM 

    The founder of the Shiah religion was the Jew, Ibn Sabã Yemeni. As the result of his plots against Islam, the army of Hadhrat Ali (radhiallahu anhu) had split into four groups.

    1. The group known as Shiah-e-Oola or the initial Shiahs. They were the sincere supporters of Hadhrat Ali (radhiallahu anhu). They were all members of the Ahlus Sunnah Wal Jama`ah. They recognised and accepted the senior Sahaabah (radhiallahu anhum) and the holy wives of Rasulullah (sallallahu alayhi wasallam). They honoured the Sahaabah and the holy wives in all respects. The group of sincere supporters did not fall into the trap of shaitaan as the other groups had.

    2. The second group is known as the Tafdheeliyah. They assigned to Hadhrat Ali (radhiallahu anhu) superiority over all the Sahaabah. This group consists of the rank and file followers of the accursed Ibn Sabã. They had fallen prey to the evil conspiracy of Ibn Sabã and had to a degree accepted his teaching.

    Hadhrat Ali (radhiallahu anhu) had severely threatened them. He warned that he would flog them eighty lashes if they assigned superiority to him over Hadhrat Abu Bakr and Umar (radhiallahu anhuma).

    3. The third group is called Sabbayyah or Abusers. They are also called Tabarraiyyah. They believed that all the Sahaabah were oppressors, usurpers, Munafiq and Kaafir. The members of this group constitute the middle-class of the followers of the shaitaan, Ibn Sabã.

    This group derived maximum capital for their evil from the conflicts which had developed between the two camps of Sahaabah.

    In his Khutbahs, Hadhrat Ali (radhiallahu anhu) had disassociated himself from these vile anarchists and mischief mongers.

    4. The fourth group is called the Ghullaat or the Extremists. They were the elite and closest students and followers of Ibn Sabã. They believed in the divinity of Hadhrat Ali (radhiallahu anhu) like the Christians believe in the godhood of Hadhrat Isaa (alayhis salaam). From their belief of godhood, they later shifted their position and propagated the doctrine of ‘Hulool’, i.e. Allah Ta`ala’s ‘Rooh’ descended into Hadhrat Ali (radhiallahu anhu) and he was god incarnate.

    Some of the Ghullaat were burnt out alive on the instructions of Hadhrat Ali (radhiallahu anhu).

    Thus, the beginning of Shi`ism with its numerous varieties and off-shoots developed from the latter three groups of Hadhrat Ali’s (radhiallahu anhu) army or followers. The father and vile progenitor of them all was Ibn Sabã, the Jew. From this it will be seen that the original root of Shi`ism consists of three sects.

    GHULLAAT (EXTREMISTS)

    The Ghullaat Shiahs consist of 24 sects, as follows:

    1. Sabaaiyyah
    They are the close companions of Abdullah Ibn Sabã, the Jew who was the founder of Shi`ism. Their pivotal doctrine was “Ali is truly God.”

    They propagated that he was not killed, rather, Ibn Muljim (the murderer of Hadhrat Ali (radhiallahu anhu) had killed a devil who had assumed the appearance of Hadhrat Ali (radhiallahu anhu). According to their corrupt belief , he hid himself in a cloud. Thunder is in fact, the voice of Hadhrat Ali (radhiallahu anhu) and lightning is his whip. Therefore, whenever they see lightning and hear thunder, they recite:

    “Durood and Salaam on you, O Ameerul Mu’mineen!”

    They further claim that after some time Hadhrat Ali (radhiallahu anhu) will descend from the clouds and destroy his enemies.

    2. Mufaddhaliyyah

    They are the followers of Mufaddhal Sairafi. Seeing the evil and corruption of the Sabaaiyyah, he formed a new sect. He propagated that the relationship of Hadhrat Ali (radhiallahu anhu) with Allah Ta`ala was like Hadhrat Isa’s (alayhis salaam) relationship with Allah Ta`ala. He forged a doctrine of trinity similar to the Christian belief.

    According to this sect, Nubuwwat (Prophethood) had not ended. Whoever attains unity with God is a Nabi. Many members of this sect had claimed Nubuwwat.

    3. Sareeghiyyah (also known as Sareefiyyah)

    Their religion is similar to the Mufaddhaliyyah. The only difference is that they confine the god-incarnate-in-man concept to the following five persons: Rasulullah (sallallahu alayhi wasallam), Hadhrat Abbaas, Hadhrat Ali, Hadhrat Jafar and Hadhrat Aqeel (radhiallahu anhum).

    4.Bazeeghiyyah

    They are the followers of Bazeegh Bin Yunus. They believe in the godhood of Hadhrat Jafar Saadiq (rahmatullah alayh). Besides him, no other Imaam enjoyed godhood. Nevertheless, they believed that Wahi, Mi`raaj and reaching the Angelic realms are common to the other Imams.

    5. Kaamiliyyah

    They are the followers of Abu Kamil, who propagated the concept of reincarnation, namely, the transmigration of souls from one body to another. Thus, according to them the Divine Soul (Allah Ta`ala) transmigrated firstly into the body of Hadhrat Adam (alayhis salaam), then into the body of Hadhrat Sheeth (alayhis salaam), and in this way from Nabi to Nabi and Imaam to Imaam. The soul of the children of Adam (alayhis salaam) also migrate automatically from one body to another.

    They brand all the Sahaabah kaafir for not having made Hadhrat Ali (radhiallahu anhu) the Khalifah. In fact, they paradoxically brand Hadhrat Ali (radhiallahu anhu) too a kaafir for not claiming his ‘right’. But, in spite of this, it is their belief that Allah Ta`ala descended into the body of Hadhrat Ali (radhiallahu anhu).

    6. Mughiriyyah

    They are the followers of Mughirah Bin Saeed Ajli who claimed that Allah Ta`ala is in the form of a Noorani male. On his head is a crown of Noor (celestial light). His heart is a fountain of wisdom.

    7. Janaahiyyah

    They too subscribe to the concept of reincarnation. They believe that the Divine Being transmigrated first into Hadhrat Adam (alayhis salaam). The process then continued in the following order;-

    Sheeth (alayhis salaam), then all the Ambiyaa (alayhimus salaam) in succession; after Rasulullah (sallallahu alayhi wasallam) into the bodies of Hadhrat Ali, Hadhrat Hasan, Hadhrat Husein and Hadhrat Muhammad Bin Hanfiyyah (radhiallahu anhum). Thereafter, into the bodies of Abdullah Bin Muawiyyah Bin Abdullah Bin Jafar (radhiallahu anhu).

    The meaning of Imaamat according to this sect is incarnation of the soul of god in the human body.

    They refute the events and affairs of Aakhirah and believe that all Haraam things are Halaal.

    8. Bayaaniyyah

    They are the followers of Bayaan Bin Sa`man. They too subscribe to the belief that Allah Ta`ala is incarnate in human bodies. It is their belief that Allah Ta`ala is incarnate in the body of Rasulullah (sallallahu alayhi wasallam). Thereafter, he entered the body of Hadhrat Ali (radhiallahu anhu), then Muhammad Bin Al-Hanfiyyah and then Bin Sa`man.

    The fusion of the divine being into the human being is like the fire in a burning coal according to the doctrine of this sect.

    9. Mansuriyyah

    They are the followers of Abu Mansur Ajali. They do not believe in termination of Nubuwwat. The world, according to them, is eternal. They refute the Shariah which they say is the fabrication of the Ulama. They deny Jannat and Jahannum. After Imaam Baaqir (rahmatullahi alayh) they believe Abu Mansur to be the Imaam.

    10. Ghamaamiyyah

    They are also called Rabee-ah. They believe that Allah Ta`ala descends to earth concealed in clouds during spring. After touring the earth He again ascends into the heaven. The effects of spring such as flowers, fruit, etc. are the products of this Divine descent.

    11. Amwiyyah (Imaamiyyah)

    They believe that Hadhrat Ali (radhiallahu anhu) was Rasulullah’s (sallallahu alayhi wasallam) co-partner in Risaalat (Prophethood).

    12. Tafweedhiyyah

    They believe that after creating the world, Allah Ta`ala assigned its affairs to Rasulullah (sallallahu alayhi wasallam). All things on earth, they claim, are lawful for Rasulullah (sallallahu alayhi wasallam). A group of this sect claimed that all affairs of the world were assigned to Hadhrat Ali (radhiallahu anhu). However, they later propagated that the assignment was to both.

    13. Khattaabiyyah

    They are the followers of Abul Khattaab Muhammad Bin Rabeeb al-Akhda` al-Asadi. They believe that all the Imams were the sons of Allah Ta`ala and Hadhrat Ali (radhiallahu anhu) and Ja`far Saadiq (rahmatullahi alayh) are gods. Hadhrat Ali (radhiallahu anhu) is called Ilaah-e-Akbar (the greatest god) and Ja`far Sadiq Ilaah-e-Asghar (the smaller god). Abul Khattaab is accepted as a prophet to whom all previous Ambiyaa have assigned their Prophethood. Obedience to Abul Khattaab is compulsory on entire creation. He advocated the permissibility of false testimony for members of his sect.

    14. Ma`mariyyah

    They believe in the Prophethood of Hadhrat Ja`far Saadiq (rahmatullahi alayh). After him they believe that Abul Khattaab was the Nabi. He waived the rules and restrictions of the Shariah. This group is an off-shoot of the Khattaabiyyah sect.

    15. Gharaabiyyah

    They believe that Hadhrat Jibraeel (alayhis salaam) erred in the delivery of Wahi. Instead of taking the Qur`anic Revelation to Hadhrat Ali (radhiallahu anhu), he erroneously delivered it to Muhammad (sallallahu alayhi wasallam). The error was because of the profound resemblance between the appearance of Hadhrat Ali and Rasulullah (sallallahu alayhi wasallam), i.e. according to this sect. Thus Jibraeel (alayhis salaam) was unable to differentiate. The ignorant ones of this sect invoke la`nat (curse) on Hadhrat Jibraeel (alayhis salaam).

    16. Thababiyyah

    They believe that Muhammad (sallallahu alayhi wasallam) is the Nabi while Hadhrat Ali (radhiallahu anhu) is god. They also propagated that the resemblance between Muhammad (sallallahu alayhi wasallam) and Ali (radhiallahu anhu) was total and perfect. This group is an off-shoot of the Gharabiyyah sect (No.15).

    17. Thammiyyah

    They subscribe to the doctrine of the godhood of Hadhrat Ali (radhiallahu anhu). They claimed that Ali had sent Muhammad (sallallahu alayhi wasallam) to invite mankind to him (i.e. Ali – the god), but, instead, he called people to himself (i.e. Muhammad -sallallahu alayhi wasallam). It is for this reason that they revile Rasulullah (sallallahu alayhi wasallam). It is on account of their criticism that they became known as Thammiyyah (the Revilers).

    18. Ithnaiyyah (The Dualists)

    They believe in the duality of godhood, i.e. both Ali (radhiallahu anhu) and Muhammad (sallallahu alayhi wasallam) were god. The sect is sub-divided into two groups. One group believes in the superiority of Muhammad’s godhood while the other group proclaims the superiority of Ali’s godhood.

    This sect branched out of the Thammiyyah (No 17).

    19. Khamsiyyah (The Fivers)

    They believe in the doctrine of five in one, namely, Muhammad (sallallahu alayhi wasallam), Fatima, Ali, Hasan, Hussein (radhiallahu anhum) were all gods. Like the Christians who have the three-in-one concept, this sect subscribe to the five-in-one concept – that these five, while in different bodies were in reality one god. They do not differentiate in the godhood of the five.

    20. Naseeriyyah

    They believe that Allah is incarnate in Hadhrat Ali (radhiallahu anhu) and in his descendants, namely, those among his descendants who are known as Imaam. Sometimes they directly referred to Hadhrat Ali (radhiallahu anhu) as Ilah (god).

    This sect still survives in part of Syria and its members are called Alawis.

    21. Ishaaqiyyah

    They believe that the world is at no stage without a Nabi. They also subscribe to the belief of the divinity of Hadhrat Ali (radhiallahu anhu) and the Imaams. While they believe in the incarnation of god in the Imams after Ali, they differ regarding the repositories of Imaamat after Hadhrat Ali (radhiallahu anhu).

    22. Ghalbaaniyyah

    They too subscribe to the doctrine of Hadhrat Ali’s godhood. They further believe in Hadhrat Ali’s superiority over Rasulullah (sallallahu alayhi wasallam). They claimed that Muhammad (sallallahu alayhi wasallam) pledged allegiance (bay`t) to Hadhrat Ali (radhiallahu anhu)

    23. Razaamiyyah

    They also subscribe to the belief of Allah’s incarnation in their Imaams. The chain of the Imams according to them is as follows:

    Hadhrat Ali – Muhammad Ibnul Hanfiyyah – Abu Hashim – Ibnul Muhammad ibnul Hanfiyyah – Ali Bin Abdullah Bin Abbaas. They subscribe to the doctrine of Hulool, i.e. their Imaams are god-incarnate. They abandoned the Faraa`idh (compulsory obligations) and legalized the prohibitions.

    24. Muqnaiyyah

    They believed that after Imaam Hussein (radhiallahu anhu) Muqnah was god. They believed in the four-in-one concept of godhood. The constituents of this concept were Ali, Hasan, Hussein and Muqnah. Originally, Muqnah was a member of the Ismaili sect, but became among the Ghullaat with his claim of godhood.

    From the aforegoing it will be seen that the fundamental basis or doctrine of all the Ghullaat Shiah sects is the concept of Uloohiyat (godhood) or Hulool (incarnation of god in man).

    Regarding the choice in determination of the Imams, the three sects Kisaaniyyah, Zaidiyyah and Imaamiyyah, are the guiding factors. Without going into an elaboration of the beliefs of these sects, only their names will be mentioned to give an idea of the chameleon- like metamorphosis of Shi`ism -it being a religion of opportunism changing from one hue to another as dictated by circumstances, expediencies and base personal motives of Satanism.

    The Kisaaniyyah

    This sect is divided into six sub-sects: Kuraibiyyah, Ishaaqiyyah, Harbiyyah (Kindiyyah), Abbaasiyyah, Tayyaariyyah and Mukhtariyyah.

    The Zaidiyyah

    This sect split into nine sub-sects: Zaidiyyah, Jaardawiyyah, Jareeriyyah, Tabariyyah, Al-Ghamiyyah, Daqniyyah, Khashbiyyah, Ya`qubiyyah and Saalihiyyah.

    The Imaamiyyah

    This sect is divided into 34 groups: Husainiyyah, Nafsiyyah, Hukmiyyah (Hishaamiyyah), Saalimiyyah (Jawaaleeqqiyyah), Shataaniyyah (Nu`maaniyyah), Zaraariyyah, Yunusiyyah, Badaaiyyah, Mufawwidha, Baaqariyyah, Haadhariyyah, Naadosiyyah, Amaariyyah, Mubaarakiyyah, Baatiniyyah, Qarmatiyyah, Shameetiyyah, Maiminiyyah, Khalfiyyah, Barqiyyah, Janaabiyyah, Sab`eeyyah, Mahdawiyyah, Musta`liyyah, Nazaariyyah, Aftahiyyah, Ishaaqiyyah, Qat`iyyah, Musawiyyah, Mutwariyyah, Rajiyyah, Ahmadiyyah, Ithna Ashriyyah and Ja`fariyyah.

    The above information is an excerpt from the book “Shi’ism Exposed”. This book is written by The Mujlisul Ulama of South Africa. It is exceptionally well-researched and sourced from Shi’a literary works. If you would like to read more regarding the intricate details of Shi’a beliefs, you may view the book here:

    Shi’ism Exposed