ummtaalib

Allah سبحانه وتعالى says of Rasulullah صلى الله عليه وسلم in the Holy Qurān, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ So let man look – from what is he created. [at Tariq 85/5] This verse reminds us that we should focus on ourselves. When man thinks about his lowly origin, it will lead to humility. Many of the teachings of Allah and Rasūl Allāh صلى الله عليه وسلم are about looking inward and changing oneself. To look at oneself and change oneself is difficult, whereas it is easy to blame others and external factors. By blaming other people or other factors, it allows us to deny our own faults. Often when there is a problem, we could resolve things but instead we choose to blame other things. Whenever there is fighting, argueing and quarreling, such as with family members, we should learn to control ourselves and change our own behaviour. We should not wait for everyone else to act on the Qurān and ḥadīth, rather we should act on them ourselves. In a hadeeth Rasūl Allāh صلى الله عليه وسلم says “A believer is a mirror of a believer.” [Abū Dāwūd] When a person looks in a mirror and sees a flaw, the mirror serves its purpose by allowing the person to recognise what needs to be changed. The person will then rectify that flaw. Similarly, we can rely on others to point out our faults. If someone sincerely points out our faults, we should be grateful. Sayyiduna Umar ibn Khattab رضى الله عنه would say ‘May Allah have mercy on a man who offers me a gift of my faults’. Enjoining the good and forbidding evil is an obligation for us. But, it is an obligation on ourselves before anybody else. We should work on our nafs before anyone else. [This short excerpt is based on a majlis (gathering held for spiritual training) held by Shaykh Riyadh ul Haq on 17th November 2013]. Source

In-depth Answer from Mufti Muhammad ibn Adam Is Allah Everywhere or is He on His Throne? Question #: 6810 Date Posted: 06-07-2012 <QUESTION> Some people say Allah is everywhere, some say He is above the heavens, some say He is on His throne; and everyone seems to present tons of evidences to prove their point. I am so confused about the whole issue. Where is Allah? Please explain! <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The short and simple answer to your question is that Allah Most High exists beyond time, space, location and ‘physical’ direction; He is where He has always been. Before detailing the above answer, it is important to realize that the issue ‘where is Allah?’ was never debated or made a matter of great dispute by the Companions (sahaba) and early Muslims (salaf). We seldom find within classical teachings of mainstream Muslim scholars that people went around asking and debating where Allah Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of Allah (Allah bless him & give him peace) asked the slave-girl (jariya) “Where is Allah?”, there seems to be no other text of the Qur’an and Sunna in which this question is asked. As for the hadith of the slave-girl, it has its own specific context, which will be explained later on, insha ‘Allah. The reason for this is simple: We have not been commanded to identify the exact ‘physical location’ of Allah; rather our responsibility is to recognize Allah (ma’rifa), build a strong relationship with Him, affirm His exaltedness (tanzih), affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey His commands and abstain from His prohibitions. Beyond that, there is no Islamic obligation to know where Allah Almighty exactly is; neither is it possible for the meager intellects of us created beings to fully grasp the reality and majesty of our Creator. We have not even fully understood the reality of our souls, bodies, the sun, the moon, the stars, the mountains, the sky, and so forth; then how are we expected to comprehend the essence (kunh) of the Almighty. As such, it is important to note – at the outset – that we should avoid: 1) arguing about this topic, 2) considering it a fundamental part of belief (aqida), and 3) being hasty in declaring others as disbelievers or deviants if they happen to hold a different viewpoint. We should steer clear from trying to grasp the reality of Allah, and suffice by understanding that the human intellect is very limited in its reach. We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. This will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one. Sadly, however, we live in a time where some Muslims constantly debate this issue and behave as though it is a fundamental part of one’s faith. They waste theirs and others’ precious time arguing for long periods about an issue that will not be questioned about on the Day of Judgment. As a result, much more important aspects of deen are neglected. Islamic forums and discussions are filled with arguments, counter-arguments, refutations, attacks and never ending debates about this one topic. Many are left confused and bemused with the whole experience, and some have even left Islam altogether due to their inability to fully comprehend this issue. As such, the first advice for my dear brothers and sisters – of whichever persuasion – is to take a step back, relax and not become over emotional about the issue at hand. Thereafter, with cool headedness, realize that this issue is not a foregone conclusion and that there is room for ‘valid’ disagreement and thus ‘agree to disagree’. By doing so, we would save ourselves and others from falling into major sins and even disbelief. To proceed with the answer: The central point of belief (aqida) with respect to Allah Most High – alongside affirmation of His Oneness (tawhid) – is His transcendence (tanzih), which has a clear Qur’anic basis and is unanimously agreed upon. Tanzih refers to affirming, in absolute and emphatic terms, that there is no similitude between Allah and His creation. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created beings. Allah Most High says about Himself, “There is nothing whatsoever like unto Him.” (Qur’an 42:11) And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.” (Qur’an 112: 4) This central belief has been outlined in almost all of the classical manuals on Islamic Creed. For example, Imam al-Nasafi (Allah have mercy on him) states, “He [Allah] is not a body (jism), nor an atom (jawhar), nor is He something formed (musawwar), nor a thing limited (mahdud), nor a thing numbered (ma’dud), nor a thing portioned or divided, nor a thing compounded (mutarakkab), and nor does He come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality (al-kayfiyya), nor is He placed in a space (al-makan); and time (al-zaman) does not affect Him. Nothing resembles Him; that is to say, nothing is like unto Him.” (See: Sa’d al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqa’id al-Nasafiyya, P: 92-97) To believe that Allah Most High resembles His creation in any way, or attribute human forms and qualities to Him (anthropomorphism/tashbih) constitutes disbelief (kufr). Imam al-Tahawi (Allah have mercy in him) states in his famous reference work on Muslim beliefs, “Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.” (Al-Aqida al-Tahawiyya, article 34) Imam Abu Hamid al-Ghazali (Allah have mercy on him) states, “Whosoever thinks that Allah has a body made of organs is an idol-worshipper… Whosoever worships a body is considered a disbeliever by the consensus of all the scholars – both the early scholars (salaf) as well as the late ones (muta’akhirun).” (Iljam al-Anam an ilm al-Kalam, P: 6-8) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “We are unable to comprehend Allah Most High. Whatever occurs in one’s mind [regarding Allah’s appearance], Allah is other than that, for Allah says: ‘But they shall not encompass Him with their knowledge.’” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117) Abu ’l-Fadl al-Tamimi al-Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism)… since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature. (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118) As such, this basic and central aqida in Allah’s transcendence is the only requirement from a believer (along with general affirmation of all of Allah’s attributes), and would be sufficient for one’s salvation. Thereafter, there is no need for a simple believer to scrutinize the technical details of Allah’s attributes, and there is definitely no need for disputes and arguments. Most Muslims – if not all – deny that Allah resembles His creation, thus argumentation and haste in declaring others as disbelievers must be avoided. Yes, if one clearly believes that Allah is ‘physically’ in a location or that He has organs – such as hands, feet, face, etc – that are similar to His creation, or one gives Allah attributes of created things, then that would entail disbelief. Beyond Time and Space Part of this central point of aqida is recognizing that Allah Most High is not confined to time (zaman) and space (makan), since He is the creator of both and absolutely free from needing anything (ghaniyy) that He has created. “Surely Allah is independent of all the worlds.” (Qur’an 29:6) He is not to be described with having a form, body, limits, directions and a material existence that occupies a particular space or location. Limiting Allah to time and space implies likening Him to His creation, because the one who exists in a physical place would, by nature, be a body; thus attributing a body to Allah. Sayyiduna Ali (Allah be pleased with him) says, “Allah existed when there was no place, and He is now where He has always been [i.e. without place].” (Al-Farq bayna al-Firaq, P: 333) Imam al-Tahawi (Allah have mercy on him) states, “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions like all the created things.” (Al-Aqida al-Tahawiyya, Point: 38) It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, “Allah is an entity unlike any other entity. The meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad). He has no definition/limit, no opposite, no equal, and no peer...” (See: Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117-120) Imam Abu Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat, “If it is asked, ‘Where is Allah?’ It will be said to him that Allah Most High existed when there was no place, before creating the creation. And Allah Most High existed when there was no ‘where’, no creation, nothing; and He is the Creator of everything.” (Al-Fiqh al-Absat, P: 21) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Allah Most High does not reside in a place from the places and neither in a time from the times, because place and time are from the created things whilst Allah Most High has existed eternally when nothing from the created things were in existence with Him.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117) Qadi Abu Ya’la al-Hanbali says, “Indeed, Allah Most High is not to be described with [residing in a] place.” (Daf’ Shubah al-Tashbih, P: 43) Based on this, it is erroneous to say that Allah Most High is ‘physically’ in the sky or above the heavens on His Throne. Likewise, it is wrong to say that He Most High is ‘physically’ everywhere and in everything. The reason, as explained above, is that these things are created and limited. The Throne and heavens are restricted entities, and space is an area restricted within six dimensions. Allah Most High cannot be confined to things He has created, such as the heavens and the Throne. He is the creator of time and space, and thus is exalted beyond both. Furthermore; sitting, standing, rising over, ascending, descending, climbing, etc are all characteristics of created bodies, whilst Allah is pure from having any attributes of created things attributed to Him. Allah is not in need of a place in order to exist. Imam al-Tahawi sums this up by saying, “He [Allah] is independent of the Throne and that which is beneath it.” (Al-Aqida al-Tahawiyya, Point: 50) Dealing with texts whose meanings are not decisively known (mutashabihat) There are certain texts in the Qur’an and Sunna which indicate that Allah Most High is in the sky or above the heavens upon his Throne. For example: a) “The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne.” (Qur’an 20:5) b) “Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once?” (Qur’an 67:17) c) Mu’awiya ibn al-Hakam relates, as part of a long hadith, that he came to the Messenger of Allah (Allah bless him & give him peace) and asked various questions about his practices before Islam. From among the questions he said that he had slapped his slave girl, and whether he should free her. The Messenger of Allah (Allah bless him & give him peace) asked that she be brought before him, and then asked her, “Where is Allah?” She replied, “In the sky (fi ‘l-sama).” The Messenger of Allah (Allah bless him & give him peace) asked, “Who am I?” She replied, “You are the Messenger of Allah.” The Messenger of Allah (Allah bless him & give him peace) said, “Free her, for she is a believer.” (Sahih Muslim 537 and others) d) Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, “Our Lord ‘yanzilu [literal meaning: descends]’ every night to the closest heavens…” (Sunan Tirmidhi 2414) Conversely, there are other texts which indicate that Allah Most High is everywhere and All-Encompassing. For example: a) “No secret consultation takes place between three, but He [Allah] is fourth of them; nor between five, but He is sixth of them; nor between fewer than that or more, but He is with them wherever they may be…” (Qur’an 58:7) b) “Indeed, We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than [his] jugular vein.” (Qur’an 50:16) c) “When My servants ask you about Me, then [inform them that] I am near. I respond to the call of one when he prays to Me…” (Qur’an 2:186) d) “Allah encompasses everything.” (Qur’an 4:126) e) “He is with you wherever you are…” (Qur’an 57:4) These types of texts are known as mutashabihat i.e. their meanings are not decisively known by us. Their outward apparent meanings indicate location for Allah Most High or a similitude between Allah and His creation, and thus they go against the fundamental ‘agreed-upon’ belief in Allah’s transcendence (tanzih), mentioned in unequivocal verses such as “There is nothing like unto Him.” The question that arises, then, is how do you deal with such texts? 1) The most precautious and mainstream position in this regard is of the early Muslims (salaf), which includes the majority of the Companions, their followers (tabi’un), the majority of hadith scholars (muhaddithun), the four main Imams and the major scholars of their schools (Allah be pleased with them all). Their view is that the outward purport of such texts is not intended, and only Allah knows the real meanings of such texts; thus they consign their meanings completely to Allah Most High without attempting to interpret them – either literally or figuratively. This is known as the position of tafwid. It means that we fully believe in the texts, but owing to the fact that their meanings have not been decisively established and that they apparently contradict the decisive texts, we consign the knowledge of their reality to Allah Most High, and avoid delving into them. We understand that they have meanings befitting Allah, but it is impossible that they would have physical meanings, since they do not befit Allah; such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, and other meanings which are not permissible to be attributed to Allah. As such; we affirm the words indicating location and Throne for Allah, and also those which indicate Him being everywhere. However, we cannot comprehend the reality of Allah being on his Throne and neither can we comprehend the reality of Him being everywhere – although we fully negate that Allah is ‘physically’ in the heavens/on his Throne (tashbih), and also negate that He is ‘physically’ everywhere in everything (hulul). This is what the early scholars meant when they said regarding such texts, “Pass them by as they are, without asking how” (amirruha bi la kayf). (Some of the scholars from this group, however, interpret the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere by His Knowledge, His Seeing, His Hearing and His Power). This position of tafwid is based on the following verse of the Qur’an: “He [Allah] is the One who has revealed to you the Book [the Qur’an]. Out of it there are verses that are muhkamat [of established meaning], which are the principal verses of the Book, and some others are mutashabihat [whose definite meanings are unknown]. Now those who have perversity in their hearts go after the mutashabih of it, seeking [to create] discord, and searching for its interpretation [that meets their desires], while no one knows its interpretation except Allah; and those well-grounded in knowledge say: We believe therein; all is from our Lord. Only the men of understanding observe the advice.” (Qur’an 3:7) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Imam Abu Hanifa (Allah have mercy on him) said in his Kitab al-Wasiyya, ‘We agree that Allah performed istiwa [literal meaning: positioned Himself] upon the Throne without Him having any need for it or resting on it. He is the Guardian of the Throne and all besides the Throne. If He were in need [of the Throne], He would not have been capable of bringing the universe into existence and administrating over its affairs, like the created beings [for created things are in need, and the one in need of others cannot create the universe]. If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.’ (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 126-127) Mulla Ali al-Qari further states, “How fitting is the response of Imam Malik (Allah have mercy on him) when he was asked about istiwa. He said, ‘istiwa is known [i.e. we know and accept that it has been mentioned in the Qur’an, because in another narration Imam Malik said, ‘istiwa is not unknown’], the ‘how’ (kayf) is unknown [this has also been transmitted as ‘the how is not comprehensible’], asking about it is an innovation, and belief in it [i.e. accepting it to be part of revelation] is obligatory.’ This is the way of the early scholars (salaf) and the safest path, and Allah knows best.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 127) Imam Ahmad ibn Hanbal (Allah have mercy on him) said, when asked about Allah’s istiwa on the Throne, “He performs istiwa upon the Throne, however He wills and as He wills, without any limit or any description that can be made by any describer.” (Daf’ Shubah al-Tashbih, P: 28) Imam Shafi’i (Allah have mercy on him) would simply say regarding the mutashabihat texts, “I believe in what has come from Allah as it was intended by Allah, and I believe in what has come from the Messenger of Allah (Allah bless him and give him peace) as it was intended by the Messenger of Allah.” (Ibn Qudama, Dhamm al-Ta’wil) Imam Sufyan ibn Uyayna (Allah have mercy on him) says, “All that Allah has described Himself with in His Book; its explanation is its reciting and keeping silent about it.” (Bayhaqi, Al-Asma’ wa ‘l-sifat 2/158) 2) The second position concerning such texts is of some later scholars; such as Imam Ibn Taymiya, Imam Ibn al-Qayyim and others (Allah have mercy on them). They also consign the knowledge of what is meant to Allah, but in a slightly different manner. They are of the opinion that we must affirm the apparent literal meaning that has been expressed in the text (tathbit), but then consign its details to Allah Most High. So for example, in relation to the verse of ‘istiwa’, we must believe in and affirm the apparent meaning which is ‘elevation’ and ‘rising over the Throne’. However, the modality (kayfiyya) of this ‘elevation’ or ‘rising’ is unknown, but it is certainly not like the rising of created things. (As for the second type of texts, they clearly interpret them by saying that Allah is everywhere by His Knowledge, His Seeing, His Hearing and His Power). The key difference between this position and the previous one is that in the case of the former, one recites the mutashabih text, accepts it to have been revealed by Allah, believes in it and affirms ‘whatever’ is intended by Allah through it, and then remains silent about it without saying whether the literal or figurative meaning is meant (pass them by as they are without asking how). In the latter position, however, after recital and acknowledgement of the text, one affirms that the apparent literal meaning is what is meant, but the details of this apparent meaning is only known by Allah. There is a very subtle difference between the two viewpoints! Even though this (latter) view – in of itself – can be considered acceptable, it can also potentially be highly dangerous, especially in our times. This is due to two reasons: Firstly; the human intellect is very limited, and thus it is very difficult for it to comprehend Allah being above the heavens upon His Throne without some sort of bodily figure coming to mind. The early Muslims had strong faiths, and may have been equipped to negate any thought of a bodily figure occupying a throne. This cannot be said for every simple believer today. In life, we are accustomed to only experiencing created things; and thus it may be difficult to fully realize the transcendent nature and majesty of Allah Most High – if we were to say that He is upon His Throne. Imam Abd al-Wahhab al-Sha’rani expresses this point in a very beautiful manner. He states that Allah’s attributes of ‘istiwa’, ‘elevation’ and ‘nuzul [descending] to the heavens’ are all eternal (qadim), for He is eternal with all His attributes; whereas there is a consensus that the Throne and everything surrounding it is created. As such, Allah Most High had the attribute of ‘istiwa’ and ‘nuzul’ even before He created the Throne and the heavens. So where was His ‘istiwa’ before creating the Throne, and upon what did He do ‘nuzul’ before creating the heavens and the sky? Therefore, the way you envisage Allah’s ‘istiwa’ upon the Throne and His ‘nuzul’ to the heavens before the creation of the Throne and the heavens, envisage it in the same manner after their creation. (Al-Yawaqit wa ‘l-Jawahir) Secondly, the discourse of the early Muslims was mainly in the Arabic language. As such, both approaches in consigning the mutashabihat texts to the knowledge of Allah seemed similar. The advocates of the first approach would, for example, merely recite the word ‘istawa’ and say “I affirm this istiwa as intended by Allah” and leave it to that, whilst those who took the second approach would also recite ‘istawa’ and then say that the meaning of this is literal ‘istiwa’ but in a manner befitting Allah. The difficulty arises when the word ‘istawa’ is translated into another language. If the second approach is taken, then one would translate it in English by saying “the meaning of this is that Allah rose over the Throne” and the like. This is when the thought of a bodily figure and human-like attributes come to mind. This also explains why the advocates of both approaches use the same evidences and statements of early Muslim scholars, such as the four Imams, in justifying their view. Using only the Arabic medium, it can be difficult to distinguish the clear difference between the two approaches. For example, Imam Abu Hanifa states in his Al-Fiqh al-Absat, “He who says that I do not know if my Lord is in the sky or the earth has indeed committed disbelief… Similarly, he who says that He is on His Throne, but I do not know whether the Throne is in the sky or the earth [has also committed disbelief].” (Al-Fiqh al-Absat, p: 14) This quote of Imam Abu Hanifa (Allah have mercy on him) is misunderstood by some, and incorrectly used to prove that the Imam believed in affirming a direction and location for Allah! The reality is that Imam Abu Hanifa was amongst the very early Muslims (salaf), and his position was in harmony with the mainstream popular opinion of that time – which is ultimate tafwid, as it is clear from his statements quoted earlier; such as, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High?” However, the Imam was also against figurative interpretation of the mutashabihat texts, and firm on the position of consigning the meaning to the knowledge of Allah. As such, followers of Imam Abu Hanifa and commentators of his works have explained what he meant by the above text. They state that the reason why Imam Abu Hanifa declared a person who says these two phrases a disbeliever is because they contain attributing a direction and location for Allah. (See: Isharat al-Maram min Ibarat al-Imam, p: 168) Imam Izz al-Din ibn al-Salam says that the reason why Imam Abu Hanifa declared such a person a disbeliever is that by using such words, one suggests a place for Allah; and whosoever believes that Allah has a place is an anthropomorphist. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 115) Thus, Imam Abu Hanifa’s intention is not to prove that the heavens and the Throne are places for Allah, and the clearest evidence for this is the aforementioned saying of the Imam himself, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.” And Allah knows best. 3) The third position in regards to these mutashabihat texts is that their apparent literal meaning is impossible for Allah; thus the texts will be interpreted figuratively/metaphorically in a manner befitting Allah, yet without affirming it with certainty since other meanings could also be correct. This position was held mainly by scholars of later generations (khalaf), who were forced to take this stance in order to safeguard the iman of the masses, since people were not satisfied with merely consigning the knowledge of mutashabihat texts to Allah, and thus began to understand them literally and read into meanings that do not befit Allah Most High. This position is known as the position of ta’wil. Ta’wil means to interpret, make sense of, assign a meaning to, and give an interpretation or explanation to a particular text or phrase. For example, interpreting the saying “the King defeated the enemy” that the defeat occurred at the hands of the King’s army and not the King himself. This is also a valid and acceptable view according to the vast majority of scholars as long as it remains within the boundaries of the Arabic language and spirit of Shari’ah. Even some early Muslims (salaf), including some of the Sahaba such as Ibn Abbas (Allah be pleased with him), made ta’wil in some of the Qur’anic verses and hadiths, and the reality is that at times we have no choice but to assign figurative meanings, otherwise they will contradict the decisive and emphatically established texts (muhkamat), leading to many contradictions in the Qur’an and Sunna. For example, Imam al-Bukhari (Allah have mercy on him) interprets the verse “There is no god but He. Everything is going to perish except His wajh [literal meaning: face]” (Qur’an 28:88) by saying that the word ‘wajh’ means ‘mulk’ or ‘dominion.’ He also quotes another interpretation, “that which was done solely for the sake of Allah [i.e. righteous actions].” Imam Ibn Hajar al-Asqalani, in his Fath al-Bari, quotes Abu Ubayda as saying that the word ‘wajh’ in the verse means the ‘majesty (jalal)’ of Allah. (See: Fath al-Bari with Sahih al-Bukhari 8/641-642) Similarly, in regards to the hadith of Bukhari and Muslim wherein the attribute of Allah ‘dhik (literal meaning: laughing)’ has been mentioned, Imam Bukhari is quoted as saying that it means, “Allah’s mercy.” (Bayhaqi, Kitab al-Asma’ wa ‘l-Sifat, p: 433) In Surat al-Qalam, Allah Most High says, “On the Day when the saq [literal meaning: shin] will be exposed…” (Qur’an 68:42) Likewise, in the hadith of Bukhari, it is stated, “Our Lord will expose his saq [literal meaning: shin].” Many scholars from the salaf and khalaf; such as Abdullah ibn Abbas, Mujahid and Qatada interpret the term ‘saq’ with various different explanations. (See: Imam al-Bayhaqi’s Al-Asma’ wa ‘l-Sifat, p: 323) Imam Ibn Kathir (Allah have mercy on him) relates in his masterpiece Al-Bidaya wa ‘l-Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound chain that Imam Ahmad ibn Hanbal (Allah have mercy on him) interpreted the verse, “And your Lord shall come” (Qur’an 89:22) to mean, “His recompense (thawab) shall come.’ (Al-Bidaya wa ‘l-Nihaya, 10/327) There are countless other examples of this, but the above should suffice, insha‘Allah. Accordingly, scholars of later generations interpreted the mutashabihat texts which indicate Allah’s physical elevation above the heavens, and Allah being positioned in the sky or upon His Throne with various explanations. For example: a) Imam Ibn Jarir al-Tabari states in his well-known exegesis (tafsir) of the Qur’an, “Allah made himself exalted over the heavens with the exaltation of sovereignty and power, not that of dislodgment and movement.” (Tasir al-Tabari 1/430) Others who interpret the verses of ‘istiwa’ figuratively include: Imam al-Bayhaqi, Imam al-Haramayn al-Juwayni, Imam Raghib al-Isfahani, Imam Abu Hamid al-Ghazali, Imam Abu ‘l-Faraj ibn al-Jazi al-Hanbali, Imam Fakhr al-Din al-Razi, Imam al-Baydawi, Imam al-Nasafi, Imam Taqi al-Din al-Subki, Imam Ibn al-Humam al-Hanafi, Imam al-Suyuti and others (Allah have mercy on them all). They state that ‘istiwa’ does not mean Allah’s physical elevation over the Throne; rather, it refers to elevation of rank, status and dominion, and Allah’s subjugation of the Throne that is without a beginning like all of the attributes of Allah. b) In regards to the verse of Surat al-Mulk [“Have you become fearless of Him who is in the sky…”], the great Maliki exegete (mufassir) Imam al-Qurtubi (Allah have mercy on him) says in his twenty-volume commentary of the Qur’an, Al-Jami’ li ahkam al-Qur’an, “It is said that the meaning of the verse is, have you become fearless of Him whose power, authority, Throne and dominion is in the sky. The reason for specifying the sky – despite His authority being universal – is to assert that a God is One whose power is [also] manifest in the heavens, and not [only] one whom people venerate on the earth. Some others said that it refers to the angels, and some said that it refers to angel Jibra’il who is entrusted with punishing people. I [Qurtubi] say that the verse could mean, “Have you become fearless of the Creator of those in the sky...” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141) Imam al-Qurtubi further states in the commentary of the same verse, “The more exacting scholars hold that “in the heavens” is similar to Allah’s statement “Journey in the earth”, meaning over the heavens; but [not over it] by way of physical contact or spatialization, but by way of power (qahr) and control (tadbir). Another position is that it means, “Have you become fearless of Him who holds sway over (ala) the heavens” just as it is said, “So-and-so is over Iraq and the Hijaz”, meaning that he is the governor and commander of them. The hadiths on this subject are numerous, rigorously authenticated (sahih), and widely known, and indicate the exaltedness of Allah; only an atheist or a stubborn ignoramus would deny them. Their meaning is to dignify Allah and exalt Him above what is base and low, and to characterize Him by highness and grandeur, not by being in places, particular directions, or within limits, for these are the qualities of physical bodies. The hands are only raised towards the heavens when one supplicates because the sky is from where divine revelation descends and rain falls, the place of purity and the wellspring of the purified ones from the angels, and that the deeds of servants are raised to it; and over it is His Throne and His Paradise; just as Allah has made the Ka’ba the direction (qibla) of supplication and prayer. And also because He has created all places and has no need of them. He was in His beginning-less eternality before creating space and time, when there was no place or time, and is now as He was.” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141) Similarly, Imam Nawawi (Allah have mercy on him) states in his commentary on Sahih Muslim, “Al-Qadi Iyad said, ‘There is no disagreement among any of the Muslims – their jurists (fuqaha), their hadith scholars (muhaddithun), their theologians (mutakallimun), their polemicists (nuddhar) and their ordinary followers (muqallidun) – that the texts which outwardly indicate that Allah is in the sky – for example, the statement of Allah Most High, “Have you become fearless of Him who is in the sky if He makes you sink into the earth?” (Qur’an 67:17) – are not to be taken literally; rather, according to them all [that is, all the Muslims and experts of every field of Shari’ah as mentioned above], they are to be interpreted figuratively.’” (Al-Minhaj sharh Sahih Muslim) c) In regards to the hadith of the slave-girl whom the Messenger of Allah (Allah bless him & give him peace) asked, “Where is Allah?”, and she responded by saying, “In the sky”, Imam Nawawi states, “This is one of the hadiths which deal with the attributes [of Allah]. There are two positions with regards to them, both of which have been discussed repeatedly in the chapter of faith (iman). The first position is to believe in them without delving into its meaning (tafwid); while maintaining categorically that there is nothing like unto Allah Most High, and that He transcends the attributes of created things. The second position is to interpret them figuratively (ta’wil) in a manner that befits Him. Those who hold this [latter] position [of figurative interpretation] say that [in the present hadith] the Messenger of Allah’s (Allah bless him & give him peace) intention was to examine her to see whether or not she was one of those who worshiped idols that are before them, or one of those who believed in the Oneness of Allah and maintained that Allah alone is the creator, disposer, and one who effects [all things] – for He is the One that when a person supplicates to Him, he turns [his attention, or hands] towards the sky; just as when a person performs Salat, he faces the Ka’ba. [What is mentioned in the hadith] is not because Allah is restricted in the sky, just as He is not restricted in the direction of the Ka’ba. Rather, it is because the sky is the direction (qibla) for supplication (dua’), just as the Ka’ba is the direction (qibla) for the ritual prayer. So when she said that “He is in the sky”, it became known that she was one of those who believed in the Oneness of Allah, and not a worshipper of idols.” (Al-Minhaj sharh Sahih Muslim) Mulla Ali al-Qari states in his commentary on Mishkat al-Masabih in relation to this hadith, “Al-Qadi Iyad al-Maliki said, ‘By asking this question, the Messenger of Allah’s (Allah bless him & give him peace) objective was not to ask about Allah’s location (makan), for verily He is above and beyond space, as He is above and beyond time. Rather the intent of his question to her was to find out whether she was a believer in His oneness (muwahhida) or someone who associated partners with Allah (mushrika), because the unbelievers of the Arabs used to worship idols, and each tribe used to have a specific idol in its midst which it worshipped and aggrandized; and it may be that the simple-minded and ignorant ones among them did not know any other object of worship than that idol. The Messenger of Allah (Allah bless him & give him peace) meant to determine what she worshipped. When she said, ‘In the heavens’ – and another narration says that she made a sign towards the heavens – it was understood that she was a believer in tawhid. His objective by this line of questioning was the disowning of the gods of the earth, which are the idols; not the establishment of the heaven as a location for Allah. Allah is greatly exalted from the sayings of the wrong-doers.’” (Mirqat al-Mafatih) Furthermore; Imam al-Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad al-Shanqiti, Imam Abu Bakr ibn al-Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibn al-Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibn al-Jawzi al-Hanbali in his Daf’ Shubah al-Tashbih, Imam Abu ‘l-Walid al-Baji, Imam al-Baydawi, Imam Taqi al-Din al-Subki and countless other classical scholars also state that the Messenger of Allah’s (Allah bless him & give him peace) objective by the question was not to ask regarding the physical location of Allah (makan), but about His rank and status (makana); and the slave-girl’s response was not intended to describe Allah physically being in the sky, rather to express His tremendousness (adhama), superiority, nobility and elevation of status and rank. There are so many quotes of the Imams in this regard such that it is difficult to reproduce them here. As such, this group of scholars interpreted all such texts which indicate Allah’s physical elevation over the heavens and Throne by giving figurative meanings. Similarly, many of them interpreted the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere with His knowledge, assistance and the like. Interpreting both types of texts is acceptable and valid as long as it remains within the known parameters of language and Shari’ah. Just as it is valid to interpret texts indicating Allah being everywhere or with His creation, it is likewise permitted to interpret the texts indicating Allah being above the heavens on His Throne. Sadly, some people consider the interpretation of ‘Allah above the heavens/upon His Throne’ texts to be deviation, yet they see no problem in interpreting the ‘Allah with His creation’ texts! This is an unjust approach. If interpreting the second type of texts is not deviation, then interpreting the first type of texts is also not deviation. Consistency demands that we hold the same stance with both types of texts. Conclusion and final thoughts In conclusion, the central point of aqida which every Muslim must firmly believe is of Allah’s transcendence (tanzih) – that is to say, Allah Most High is above and beyond having any resemblance with His creation. He Most High is not to be described with limits, organs and other such characteristics belonging to created things; and is not confined to time and space. “There is nothing whatsoever like unto Him.” (Qur’an 42:11) This much belief is sufficient for an average Muslim to attain salvation, insha Allah. Thereafter; with regard to the texts describing Allah to be everywhere or with His creation, most classical and later scholars interpret them to mean that Allah is everywhere with His knowledge, seeing and hearing; and this is not the real point of contention. Accordingly, one may interpret these texts, or consign their meaning to the knowledge of Allah. However, one must not believe that Allah Most High is ‘physically’ everywhere, since space is created whereas Allah is pre-existent and eternal. As for the texts describing Allah to be in the heavens/sky and above His Throne – which are the real point of contention, and apparently go against the above core belief in Allah’s transcendence – one may adopt any of the following positions; and all of them are valid positions and none of them can be considered outright deviation: a) Consigning their meanings and details completely to the knowledge of Allah. This position, known as tafwid, was chosen by the majority of early scholars (salaf), and by far the best and safest approach. b) Affirming their literal meanings (tathbit) – with emphatic rejection of a similitude between Allah and His creation – and then consigning the modality (kayfiyya) of such texts to the knowledge of Allah. This position, chosen by scholars such as Imam Ibn Taymiya, can be risky for an average believer. c) Interpreting such texts figuratively in a manner that befits Allah. This is known as ta’wil, and was chosen by some later scholars. None of the above three standpoints can be considered deviation or departure from the Ahl al-Sunna wa ’l-Jama’ah. One of my respected Shaykhs, Mufti Taqi Usmani (may Allah preserve him) states in his monumental commentary of Sahih Muslim, “All four positions [he mentioned one other position which can be incorporated in the three I have mentioned) are feasible. Large numbers of verifying scholars have taken every one of these positions, since the important thing in creed (aqida) is declaring Allah to be beyond having a similitude [with His creation], and not negating His attributes (ta’til); and every one of these four paths is firmly convinced of this. The difference between them is not a difference in creed, for indeed the creed is declaring Allah beyond tashbih and ta’til; it is only a difference of opinion in expressing that creed and basing them on the texts. So not one of these paths is entirely baseless or absolutely misguided, even if theoretical debates and arguments have not ceased to run between them for many centuries. Occasionally, exaggeration and excess occurred in them from the various sides, and occasionally one of them steered in the direction of trespassing the limits of moderation, but the truth is that the basis of the dispute is nothing but a judgmental (ijtihadi) dispute, akin to the differences of the jurists in juristic matters which are open to interpretation. For this reason, outstanding scholars of the Umma, adherent devotees to the Book and the Sunna, of whose being from the people of truth and from the Ahl al-Sunnah wa l-Jama’ah is not in doubt, took every opinion from these four opinions. It is apparent that the path of the majority from the predecessors (salaf) was tafwid, and this is the safest, most prudent and most in accordance with His statement (Most High), “No one knows its interpretation except Allah. And those who are firmly grounded in knowledge say: we believe therein’” (3:7) (Takmila Fath al-Mulhim 5/379-80) The famous late Jordanian scholar of immense knowledge and wisdom, Shaykh Nuh Ali Salman al-Qudat (Allah have mercy on him) expresses the same stance in his commentary of Jawharat al-Tawhid. He states that all the various positions of the scholars are close to one-another, since they all agree that Allah Most High does not possess human-like attributes. Thereafter, whether one consigns the meaning completely to the knowledge of Allah, or interprets the texts figuratively, or affirms the literal meaning but negates anthropomorphism (tashbih), it is all part of affirming Allah’s transcendence. As such, there is no need to fuel hostility and enmity between Muslims – especially at a time when Muslims have to combat the enemies of Islam. (See: Al-Mukhtasar al-Mufid fi sharh Jawharat al-Tawhid, p: 91) As such, all classical scholars agree on ensuring that the basic doctrine of Allah’s transcendence is preserved; they merely differ in the manner in which this is realized. Some perceive Allah’s transcendence in absolute tafwid, whilst others see it in interpreting the texts figuratively, and some others see it in affirming the literal meaning but with ‘emphatic rejection’ of Allah being similar to His creation. For example, Allah’s attribute of ‘yad’ has been mentioned in various texts of the Qur’an and Sunna. ‘Yad’ linguistically, as we understand it, refers to the hand of a created being. However, all the groups agree and emphatically deny that Allah has a hand like that of a human, thus they all preserve the central belief in Allah’s transcendence. Thereafter, whether we say “Allah knows best what ‘yad’ means” or “it refers to Allah’s assistance, etc” or “it means a hand but certainly unlike the human hand”, it does not undo the central aqida outlined in the verse, “There is nothing whatsoever like unto Him.” (Qur’an 42:11) Therefore, debates and heated arguments about this issue must be avoided, and we should learn to ‘agree to disagree’. No group should enforce their viewpoint on the other group, and no group has the right of claiming to be on the ultimate truth. Sadly, we live in a time of religious extremism and fanaticism. Some of us very easily term others as anthropomorphist (mushabbiha), whilst others consider tafwid, ta’wil and everything else besides affirming the literal meaning (tathbit) to be outright deviation and even disbelief! This implies declaring countless Imams and giants of this Umma as deviated, since most of them either chose the path of tafwid or ta’wil. May Allah protect us, Ameen. Indeed, the following positions are absolute deviation and may well even take one out of the fold of Islam: a) Believing (may Allah protect us) that Allah is ‘physically’ in the heavens or ‘physically sitting’ on His Throne like created beings, known as anthropomorphism (tashbih). Sitting, standing, coming into contact, separation, moving from one place to another, etc, are all characteristics of created bodies from which Allah is pure. b) Believing that Allah Most High is ‘physically’ everywhere and ‘physically’ with His creation and in every space. This is known as hulul. c) Rejecting and denying the non-decisive (mutashabihat) texts concerning the attributes of Allah altogether. This is known as ta’til. The above is what I have learnt from my teachers, especially Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him). It is what I consider and accept as the truth in the matter, and feel is the most balanced observation, Insha Allah. May Allah protect us all and bring about harmony and love between us, Ameen Ya Rabb. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Q. Where is Allah? If Allah is above his throne, then who said Allah is everywhere … (Allah is closer to you than your jugular vein)? A. As for ‘where is Allah’ – this is a question that was never asked by the Sahabah (RA), nor did the Prophet (SA) go into any detail regarding it. The Holy Quran has spoken on the issue and as Muslims, we believe in what Allah Has stated. All the reliable scholars of Aqaaid have stated that we believe in what Allah has stated, without trying to find out a ‘how’, ‘mode’, ‘manner’, ‘direction’ or ‘location’ for matters of this nature. While responding to a question of this nature, the great scholar of Hadith and Fiqh, Imam Malik, responded to the questioner by saying, ‘Istiwa (being on the throne) is known, the manner is unknown, faith in it is essential, and asking about it is an innovation (Bidah). And Allah knows best. Mufti Waseem Khan Source

An important subject posted Here .Brother Hamza Patterson wrote: 'Alhamdullillaah i managed to remove my children from the christmas play. Apparently this has been a first since the school opened and shockingly there is a ratio of at least 50% Muslims there. However this awakened the other parents and now majority of them have withdrawn their children from the christmas play. Unsurprisingly this has irritated the school. They tried to be difficult and requested every parent to write a letter and explain the reason. However we all made one unified letter for the parents and they had to accept. They may not like it but they will respect it. We need more of this type of unity instead of pity debates on or offline • LETTER TEMPLATE - FEEL FREE TO USE IT FOR YOUR OWN CHILDREN/SIBLINGS • Here is the letter that was submitted on behalf of the Muslim parents; "Dear ________, This is a polite notification that I am withdrawing my Child's participation in the Christmas nativity play as this goes against Islamic creed. As Muslims we believe that Jesus is a Prophet and not the son of God. In Islamic ethos, participation in any activity that contradicts this is not legal in our religion. We understand and acknowledge multiculturalism, hence why we encourage our children to learn diverse beliefs and to respect them. Not only does our religion encourage this, we find this extremely vital as we live in a society of various races and backgrounds. However, as mentioned before, participation in another religious celebration is not permitted for us. We have noticed some teachers delete scenes from the role play in order to be hospitable to us. We truly appreciate and value your effort towards this; however this is something we still feel uncomfortable about. It would be better for the school not to compromise the nativity play and for us not to compromise our faith. We hope we have made this clear for you. If you have any concerns or queries, please don’t hesitate to contact us. We look forward to hearing from you. Yours Sincerely,"

Beautiful! (Click on picture to enlarge) muftisays.com

“The Angels (of mercy) do not enter a house in which there exists a dog or a picture (i.e. of animate objects). Question Is it allowed to hang the picture of the ‘Al-Bouraq’ in the house and the Boat of the Prohet Nuh.A.S? Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh In principle, it is not permissible to take a picture or to hang up a picture of an animate object, as its prohibition is in the Ahādīth of Rasulullah (Sallallahu alayhi wasallam). Concerning inanimate objects, one may take a picture of such objects and even frame them. (Fatāwa Mahmūdiyyah, Vol. 19, Pg. 470, Faruqiyyah) أن ابن عباس رضي الله عنهما قال أخبرني أبو طلحة رضي الله عنه صاحب رسول الله صلى الله عليه و سلم وكان قد شهد بدرا مع رسول الله صلى الله عليه و سلم أنه قال ( لا تدخل الملائكة بيتا فيه كلب ولا صورة ) . يريد صورة التماثيل التي فيها الأرواح Rasulullah (Sallallahu alayhi wasallam) has mentioned: “The Angels (of mercy) do not enter a house in which there exists a dog or a picture (i.e. of animate objects). (Bukhari, Pg. 570, Deoband) عن عائشة رضي الله عنها قالت : دخل علي النبي صلى الله عليه و سلم وفي البيت قرام فيه صور فتلون وجهه ثم تناول الستر فهتكه وقالت قال النبي صلى الله عليه و سلم ( من أشد الناس عذابا يوم القيامة الذين يصورون هذه الصور ) Hazrat Aisha (Radhiyallahu anha) reports that Nabi (Sallallahu alayhi wasallam) came to her and in the house; there was a curtain, which had pictures on it. His face turned colour, then He took hold of the curtain and tore it. Thereafter Nabi) Sallallahu alayhi wasallam) remarked: “Those who create these pictures will receive the most severe of punishments on the day of Qiyāmah” (Bukhari, Pg. 902, Deoband) عن ابن عباس أن النبى -صلى الله عليه وسلم- قال « من صور صورة عذبه الله بها يوم القيامة حتى ينفخ فيها وليس بنافخ Rasulullah (Sallallahu alayhi wasallam) has mentioned, “Whoever creates a picture of an animate object, Allah Ta’ala will punish him on the day of Qiyaamah until he will give life to the picture, which he will be unable to do”. (Sunan Abi Dawūd, Pg. 329, HM Saeed ) And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Ml. Ebrahim Desai, Student Dārul Iftā Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah

Beliefs in Angels In the name of Allah, the most Beneficent, the most Merciful. Angels are the honoured slaves of Allah (SWA). They are free from disobeying Allah (SWA). Whatever they are ordered to do they comply. They are honoured with the duties of conveying Allah’s (SWA) message. The kitabs and scriptures of the Prophets were revealed through them. The angels convey exactly as Allah (SWA) had instructed them. There can be absolutely be no mistake or misunderstanding in their conveying of the message. They are free from eating, drinking, male and female relationship, giving birth etc. They are constantly in the worship of Allah (SWA) in different forms and are never weary of his ibadat. Angels are deputed throughout the length and breadth of the heavens and the earth. They are controlled and supervised by Allah (SWA), some are deputed with the carrying of Arsh (Divine Throne) of Allah (SWA),some are lined along the Arsh, some are making tawaf around the Arsh. The existence of angels is proven in the Holy Quran and the Ahadith. In fact it is recorded in all the Kitaabs and scriptures of the previous Prophets. To accept the existence of angels is a necessity of our Deen and to refute their existence is undoubtedly Kufr. (Aqaidul Islam Maulana Idris Khandlwi p.71-p.72) Angels have been created from light. Saaidah Aaisha Radiallahu Anha reports that the Prophet of Allah Sallallahu Alahi Wasalam said; “ the angels are created from light just as the jinn are created from smokeless fire and mankind have been created from what you have been told about.” (Sahih Muslim) The angels have names, but we only know a few of them. Jibrael Alayhis Salam Mikaaeel Alayhis Salam Israafel Alayhis Salam Israeel Alayhis Salam Malik Munkar Nankir Haroot and Maroot There are some angels who have seen Allah (SWA) directly, whilst others have not. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Detailed reading Here CONTENTS Introduction Proof of Existence of Jinns Sects Hierarchy Of Jinn (fig1) Distribution (fig2) Names Presence - Walk - Throne Death& after death Reward& Punishment Magic of Jinn’s Missiles A bit of sound advice Invocations( Duas ) Exorcism Solutions

Question: Is there any truth behind the myth that humans can be possessed by jinns? Answer: To exorcise (expel evil spirits) on humans is an act which had been practiced by the Prophets alaihimus salaam themselves and the pious, using those ways regarding which Allah Ta’ala commanded. Prophet Isaa used to practice this as well as our Noble Prophet . Imam Ahmed has narrated in his Musnad and Imaam Abu Dawood in his Sunan the hadith of Matr ibn Abdur Rahman Al-Anaq. He says: ‘Umm Aban binte al-Wazi ibn Zare ibn Aamir Al-Abdi narrates from her father that her grandfather Az-Zare’ went to the Holy Prophet with his possessed, insane son (or his nephew (sister’s son). She says my grandfather said: “When we came to the Holy Prophet I said, ‘I have come to you with my son (or nephew) who is possessed so that you pray to Almighty Allah for him.” The Prophet said, “Bring him to me.” He further says, “I took him to the Holy Prophet while the child was mounted. I dismounted him and took off his travel clothes and made him wear a pair of beautiful clothes. Then I grasped him by the hand and led him to the Messenger of Allah who said, “Bring him close to me and put his back towards me.” He also commanded for his clothes to be taken off. Then he raised his hands and put them on the child’s back in such a way that I saw his armpits. He was saying, “Come out O’ enemy of Allah! Come out O’ enemy of Allah!” Then the boy began to gaze with his true eyes and not with the previous gaze. Then the Holy Prophet made him sit in front of him and sent for some water with which he wiped the child’s face and the Holy Prophet prayed for him. After the Holy Prophet’s prayer for the child, no one in the group was superior to the child (i.e. in intelligence and understanding).’ Imaam Ahmad says in his Musnad that Abdullah ibn Nameer narrated to us from Uthman ibn Hakeem, he says: “Abdur Rahman ibn Abdul Aziz informed us about Ya’la ibn Murrah that he said, ‘Surely I have seen three things from the Messenger of Allah which no one has seen before me nor will anyone see them after me. I went with the Holy Prophet on a journey. When we had covered a little distance we passed by a woman who was sitting down with a child. She said, ‘O’ Messenger of Allah , this child has been inflicted with a calamity and we have been inflicted because of him. I cannot count the amount of fits he has during a single day.’ The Holy Prophet said, ‘Bring him to me.’ The woman lifted the child towards him and placed the child between the Holy Prophet and the saddle. They lifted him up and the Holy Prophet spat at him three times. Then he said, ‘In the name of Allah. I am his servant. Come out O’ enemy of Allah.’ Then he returned the child to the woman and said, ‘Meet us on our return, at this place, and inform us about his actions.” The narrator says, “We went and then we returned to find her in that place. She had three goats with her. The Noble Prophet asked, ‘What is the condition of your child?’ She replied, ‘I swear by the name of the Divine Being who sent you with the truth that up to now we have not perceived anything from him. Sacrifice these goats.’ The Holy Prophet said, ‘Get down and take one goat from her and return the rest.” Then he narrated the remaining hadith. Wakee’ narrates that Al-Amash conveyed to us from Al-Madinah ibn Amr who narrates from Ya’la ibn Murrah who says that his father said: “A woman came to the Holy Prophet with her child who was insane. The Holy Prophet said, ‘Get out O’ enemy of Allah, I am the Messenger of Allah.’ He says the child became healthy and the woman gifted to the Prophet two rams, some cheese and butter. The Holy Prophet said, ‘Take the cheese, butter and also one of the rams but return the other to her.’” Ya’la ibn Murrah Ash-Thaqafee says, “I have seen three things from the Holy Prophet ,” then he narrated a hadith and in it he said, “Then we travelled and passed by some water. A woman came to the Holy Prophet with her son who was possessed by a jinn. The Holy Prophet took hold of his nose and said, ‘Come out, surely I am Muhammad, the Messenger of Allah.” The narrator says, “Then we went and when we returned from our journey we passed by that place. That woman came to the Holy Prophet with a goat’s child and some milk. The Holy Prophet ordered her to take the goat’s child back and ordered his companions to drink the milk. Then he enquired about her child she replied, ‘In the name of the Being who sent you with the truth we have not seen anything wrong with him after you went.” inter-islam

The Qur’aanic View about the Jinn Allah has enlightened us on the subject of Jinn through the seventy second (72nd) Surah Surah Al-Jinn, revealed late in Makkah and various other aayaat in the Holy Qur’aan. The Holy Qur’aan reveals that Jinn are created from fire whereas the human beings are created from clay. Although they are invisible to human eyes, the jinn can see us. Like human beings they are also entrusted with responsibilities (careers, family life, etc.). They too will be rewarded for their righteousness and will receive punishment for their wickedness. “I created jinn and mankind only that they may worship me.” (Al Zariyat:56) “Whosoever fears the standing before his Lord, for him there are two paradises.” (Rahman:46) “And among us ( the Jinns ) there are the righteous folk and among us there are far from that; we are sects having different rules.” (Jinn:11) Views from Ahadith Ahadith enlighten us further and some of these are quoted below: 1. Jinn have been given power to change their form and appear in front of human beings in various forms; such as an animal, a reptile, or even a human being. In a hadith from Abu Saeed Khudri , it is believed that a jinn came in the form of a gigantic serpent. It is narrated that:- “A sahabi , returning from the battle of Khandaq saw his newly wed wife stood outside their house. He could not bear this sight and got extremely angry . He pointed the spear (at her), which he had in his hand , and asked her for an explanation. She asked him to go inside the house and see what was there before taking any further action against her. She was obviously scared by what she had seen. He entered the house and saw a huge python. He (thought he) killed the python but as he was returning, it suddenly attacked him and it was not known which of the two had died first. Upon learning about the above incident, the Holy Prophet remarked, “Indeed you will find some inhabitants within your household, so whenever you come across any of these warn them three times, if they go away it is alright otherwise you may kill them.” The serpent, it seems, was a jinn. Shaytaan, who is also from the family of Jinn, came in the form of an old man on the day of Badr (the famous battle in the year 2 A.H.). He tried to uplift the morals of the kafir fighters but when he saw the army of the angels descending to aid the Muslims, he could not bear the sight of them and ran away. 2. It was the custom of Jahiliyyah to fear the Jinn. Throughout their journey whenever the mushrikeen would break the journey in a desert or in a jungle, They would seek the refuge of the Jinns in that area. This would encourage the Jinn to cause a lot of disturbance and also increase their revolt. 3. Upon the advent of the Holy Prophet , many jinns accepted the mission and message of the Holy Prophet . They heard the Qur’aan read by the Noble Prophet while performing Fajr salaah in Ukaz and they also began to believe in the Prophet . As such, amongst the Jinns, there too are different religions, groups, sects and cults such as Christians, Jews, etc,. Among those who call themselves Muslims there are sects like Ahle Sunnah, Qadiani, Shiahs, etc,. 4. Human beings are superior to Jinns. The Jinns can never harm human beings if tackled in the right manner. When a jinn starts to like someone he follows him or her around. If he does something extraordinary and that person gets frightened, the Jinn will tease him more but if he reacts in a brave manner, the Jinn will disappear. 4.1 Mujahid, a student of Ibn Abbas says:- “After Ibn Abbas’s death a shaytaan would constantly appear before me in the form of Ibn Abbas whenever I started salaah. This got so worse that at times I was forced to break my salaah. So I decided to confront him next time he appeared and so I hid a dagger in my pocket and started salaah. When he came in front of me, I took out the dagger and jumped on him. He disappeared instantly and thereafter he never came back.” 4.2 Similarly, Hazrat Thanwi rahmatullahi alaihe has narrated that:- “Once in the city of Kufa, in Iraq, a merchant arrived and was searching for a rented accommodation. All the properties were full and someone directed him to a house which was empty and believed to be haunted. He was so tired that he did not care and decided to rent the property. When he was retiring to bed a huge black jinn came in front of him. He immediately started to recite the ‘Ayatul Kursi’. The jinn also followed his recitation and when he read the words, ‘Wala ya’uduhu hifzuhuma’ (‘And their ( the sky and the earth) safeguarding does not burden him’) the Jinn could not follow and stopped. The person understood the consequences of the words and recited the same words again and again until the jinn faded away. The merchant went to sleep and in the morning when he got up he saw the burnt ashes in the place where the jinn appeared. He was burnt by the power of Allah.” Actions& Precautionary Measures 5. As mentioned above human beings are superior to Jinns and as such can eliminate contact and any harm caused by them, if we adopt the ways taught to us by our Holy Prophet . These are:- · Try not to stay ‘Naa paak’ (in the state of impurity) for a prolonged period. · Perform salaah five times daily; · Constant rememberance of Allah through zikr (the heart of a zakir is alive whereas a non -zakir’s heart is dead); · If confronted by a Jinn then recite Auzu billah ......; Lahawla wa la quwwata..... and the last two chapters of Qur'aan, Qul auzu birrabinas and Qul auzu birabil falaq; · Recite daily a few pages of Surah Baqara as shaytaan does not have the ability to enter a room in which Surah Baqara is read. inter-islam

Question and Answer: Q. May an immature girl (before the bulugh) travel without her mahram? For example, is it permissible for an 8 year old girl to travel to another city (or even country) with her classmates and her teacher (but without any mahram)? (Question published as received) A. Apart from it being the command of the Prophet of Allah (Sallallahu Alaihi Wasallam), one of the core reasons why the Shari’ah prohibits a female from travelling over the distance of Safar (78kms) without a Mahram is for her own protection. Besides a female’s husband and Mahrams, no other person, regardless of how senior and trustworthy he is may be trusted with this task of travelling with a girl especially over a long distance. We have been made aware of a number of incidents where females have been abused at the hands of those non-Mahrams who were considered to be responsible and senior people when travelling with them. The Shari’ah has put in place this system of a female travelling with a Mahram for a reason and it is only for one’s own benefit and safety. After all, Allah is the most caring and most wise. The ruling pertaining to travelling without a Mahram is the same between a Balighah (mature) girl and a non-Balighah girl. Thus, the ruling is that it is prohibited for her (a non-Balighah girl) to travel over the safar distance with her classmates or teachers if she is not accompanied by her Mahram male relative. However, since she is not Balighah, she herself will not be sinful for travelling without a Mahram as a non-Balighah child is not accountable for her misdeeds. Nevertheless, her parents will be sinful for allowing her to travel in such a state. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. I am getting married in late December and am having an issue popping up at the last minute. When a husband and wife gets married, does the wife have to take the surname of the husband? If so, can you explain why and if not can you also explain why. A. According to Islamic traditions, a person’s name is normally connected to the father’s name. For this reason, we see that the names of the Sahabahs were always connected to their fathers’ name. Examples of this are: Umar bin Khattab – Umar the son of Khattab; Abdullah bin Abbas – Abdullah the son of Abbas; Zaid bin Arqam – Zaid the son of Arqam, etc. etc. In a like manner, the names of women were also connected to their fathers’ name, like Khadijah bint Khuwailid (Khadijah the daughter of Khuwailid, she was the wife of the Prophet S.A.S), Zainab bint Jahsh (Zainab the daughter of Jahsh), Sawdah bint Zaniah (Sawdah the daughter of Zaniah). They were all from among the blessed wives of the noble Messenger of Allah (S.A.S). What is evident from this, is that even after their marriage, their names continued to be attached and connected to the father’s names, and they were not adjusted or changed to show their marriage with anyone. Instead, in order to show their marriage with a particular person, the words ‘the wife of’ used to be attached to their names, like Zainab bint Jahsh Zawjun Nabi (S.A.S) (Zainab the daughter of Jahsh who was the wife of the Prophet S.A.S). With respect to their titles, these were given, based on the tribe that a person belonged to. Hence, the name Abu Moosa Al Ash’ari (R.A) meant that he (Abu Moosa) belonged to the Ash’ari tribe, Abu Zar Ghiffari (R.A) meant that he belonged to the Banu Ghiffari tribe, and in this way titles (or surnames) were given. The name of the tribe being attached to the person’s name (as in the above cases) indicated to which family and group he/she belonged to. This manner of connecting one’s name to the fathers’ name and being connected to a tribe has been established even before the advent of Islam, and has been the way of the Arabs until today. Besides the Arabs, many Muslims may chose to adopt this manner of affixing names for their children, and there is no harm in doing so. What is evident from the above explanation is that it is not essential (based on that which has been adopted by the Sahabahs and early Muslims) for a wife (upon marriage) to take the surname of the husband. However, although the wife would have carried her original name (i.e. being attached to her father’s name) she would have been referred to as ‘the wife of so and so’. This was also a part of the tradition among the Arabs. In contrast to this, we find that different countries, culture and people have their own way of identifying the family lineage, one which was the main purpose in the Arabs adopting the said manner as mentioned above. We find in our country and perhaps many others, that a child’s surname would normally be registered with the surname of the father, which in reality, is a family name coming down from the father’s parents, grand parents and great grand parents etc. In this manner, the lineage of a person can be easily traced over a period of generations to identify the family roots. In doing so, there is the preservation and identification of the family lineage which is an important one in Islamic teachings. It is with this view of having a child carry the father’s name, that many countries have adopted the trend of giving the wife the husband’s surname. This occurs automatically, through the register of a marriage and we see that it has become a common trend in the world today. Hence, if the wife’s surname is Mohammed and the husband’s surname is Ali, people will normally refer to the couple as Mr. & Mrs. Ali. This is something which has been established to a great extent across the globe and there are good reasons for it. For example, when the wife carries the surname of the husband, it becomes easy to identify that a marital relation exists between the two individuals. It also brings about ease in affixing the child’s surname with the father’s surname which then becomes the family surname. If the wife did not take the surname of the husband, then it means that the child’s surname would be different from that of the mother’s. In this case, a lot of problems can come about, owing to the difference in surnames, especially when it is connected to having legal documents for the child. The gist of this entire explanation is that while taking the husband’s surname is not compulsory (for a wife) in Islamic teachings, it cannot be said that it is opposing to Islam. Instead, it is one which has many benefits, and has been established as a norm in many countries of the world, including ours. At the same time, if a wife chooses not to take the husband’s surname, then she is not blameworthy and sinful, seeing that she has not violated any Islamic teaching. And Allah knows best. Mufti Waseem Khan Source

(1) Hadhrat Abu Maalik Ash'ari (radhiyallahu anhu) says that he heard Rasulullah (sallallahu alayhi wasallam) say: "Most certainly, there will be in my Ummah people who will make lawful fornication, silk, liquor and musical instruments." (Bukhaari) (2) In another version of this narration, Rasulullah (sallallahu alayhi wasallam) said: "Most certainly, people from my Ummah will consume liquor which they will describe with some other name. Over their heads will be playing musical instruments and singing girls. Allah will cause the earth to swallow them, and from among them He will transform into apes and pigs." (Ibn Maajah) The punishment for music and singing is exceptionally severe. Some juhhaal (ignoramuses) have attempted to escape the condemnation of music and singing stated in this Hadith by presenting a very stupid argument. They argue that the punishment mentioned in this Hadith applies to a collective act which consists of four deeds, viz., fornication, silk, liquor and music. It is their contention that musical instruments by themselves are not evil, hence not haraam. o­nly when used together with the haraam acts will it also become haraam, hence the Hadith mentions it along with the other three sinful deeds. The logical conclusion of this absurd argument is that if fornication is committed in isolation of the other three deeds, it will be lawful. Similarly, if liquor is consumed alone, i.e. without the accompaniment of music, fornication, and silken garments, it will be halaal. Similarly, wearing silk will be permissible for males according to this ludicrous logic if it is unaccompanied by the other three acts. The absurdity of this fallacious argument is self-evident. There is no need for discussing it further. This Hadith is an unambiguous assertion of the hurmat (being haraam/prohibition) of musical instruments. In this Hadith, Rasulullah (sallallahu alayhi wasallam) uses the word (Yasta-hil-loona, i.e. they will make lawful). He mentioned four acts which people in the later ages would make lawful, viz. fornication, liquor, silk and music. This presupposes that these acts are haraam. It is meaningless to say that a lawful act will be made lawful. This absurdity is the consequence of the stupid and false contention of the proponents of music and singing. A haraam act is made lawful, and this is precisely what Rasulullah (sallallahu alayhi wasallam) said. The time will dawn when Muslims will make halaal these four haraam acts. In fact, all four evils have already been made 'halaal' in Muslim lands and by Muslim communities all over the world. There is almost unanimity of the stupid masses and the juhhaal deviate modernists o­n the 'permissibility' of music and singing. Alcohol in a variety of forms and labels has been given the green light by even the Ulama in most countries. Males don silk without even having heard of its prohibition. Fornication is actively promoted in the form of legalized prostitution in Muslim countries and at secular educational institutions. The Bangladesh Supreme Court transgressed all limits of shamelessness by declaring that prostitutes have the right to earn a living by means of prostitution. This shaitaani court ordered the Bangladeshi government to release all imprisoned prostitutes and to refrain from hampering them in the filthy trade of their bodies. These lesser signs of Qiyaamah are materializing right in front of our eyes. In some quarters an attempt has been made to assail the authenticity of this Hadith. Much has been written by the authorities of the Shariah in vindication of this Hadith's authenticity. Here it will suffice to say that this Hadith is highly authentic. It is bereft of any blemishes. The gravity of the chastisement - disfiguration and transformation into apes and swines - should be more than adequate to jolt Muslims into the realisation that music is a crime with which o­ne dares not trifle. (3) Imraan Bin Husain (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "In this Ummah will be earthquakes, disfiguration (of faces which will be transformed into apes and pigs) and showers of stone (descending o­n them from the heaven)." A man from among the Muslimeen said: "O Rasulullah! When will this be?" Rasulullah (sallallahu alayhi wasallam) said: "When singing girls and musical instruments will become profuse and when liquor will be consumed (in abundance)."(Tirmizi) (4) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "During the last of ages (in close proximity to Qiyaamah) a nation from my Ummah will be disfigured (and transformed) into apes and pigs." The Sahaabah said: "O Rasulullah! Will they be Muslim?" Rasulullah (sallallahu alayhi wasallam) said: "Yes. They will be testifying that there is no deity but Allah and that I am His Rasool, and they will be fasting (in the month of Ramadhaan)." The Sahaabah asked: "O Rasulullah! What will be their condition (to warrant such chastisement)?" Rasulullah (sallallahu alayhi wasallam) said: "They will be indulging in musical instruments, singing girls, musical drums, and they will be consuming liquor. They will o­ne night go to sleep after their liquor and amusement. When they arise in the morning, they will have been disfigured (and transformed into apes and pigs)." (Kaf-fur Ruaa') It is apparent from this Hadith that the musical drum (the tablah of the qawwaals) and similar other kinds of musical drums are not the duff mentioned in the Ahaadith. Musical drums have been declared haraam unanimously by all authorities from the very age of the Sahaabah. (5) According to another Hadith, also narrated by Hadhrat Abu Hurairah (radhiyallahu anhu), Rasulullah (sallallahu alayhi wasallam) said: "I take oath by The Being Who has sent me with the Haqq (Truth)! The world will not come to an end until earthquakes, the descent of showers of stones (from the heaven) and disfigurement of faces (which will be transformed into apes and swines) had not taken place.' The Sahaabah said: 'When will that happen, O Rasulullah?' He replied: 'When you see women seated o­n saddles (i.e. riding horses and in this age, driving cars); when singing girls are to be found in profusion; when false testimony becomes rampant, and when homosexuality and lesbianism become prevalent." (Bazzaar and Tibraani) All these evil deeds mentioned in this Hadith are widely prevalent in this age. Women driving vehicles has become a norm in even Muslim society. Music and singing have become accepted practices in even Muslim homes. Among the signs of Qiyaamah are the acts of music and singing which have permeated every facet of life. Even the pious people who are averse to music and singing are unable to protect their ears from the satanic din of music and singing which blares in the streets, in the shops, in the factories, in the planes, in the offices, o­n the cellphones and even in the public toilets. Even the Musaajid are becoming proliferated with musical tunes of the confounded cellphones belonging to confounded people who have absolutely no fear and shame for Allah Ta'ala, no respect for His Musaajid and the musallis of the Musaajid. In flagrant violation and total disregard for the divine Shariah of Allah Ta'ala, Muslims in this age step out of the way to ensure that the ringing tone of their phones is the voice of shaitaan (music). And this evil is terribly defiling the holy atmosphere of Musjidul Haraam in Makkah and Musjidun Nabawi in Madinah. May Allah Ta'ala save us from His chastisement. We now o­nly have to wait for the disfiguration and transformation of faces of these evil people into apes and pigs, and also for the showers of stone to rain from the heavens. (6) Hadhrat Ali Bin Abi Taalib (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "When my Ummah indulges in fifteen misdeeds, calamities will settle o­n them. Among these are singing girls and musical instruments." (Tirmizi) (7) Sahl Bin Sa'd (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "There will befall this Ummat earthquakes, disfigurement of faces and showers of stones.' It was said: 'O Rasulullah! When will this happen?' Rasulullah (sallallahu alayhi wasallam) said: 'When singing girls become in profusion and liquor is made lawful." (Ibn Maajah) Numerous Sahaabah have narrated Ahaadith in which Rasulullah (sallallahu alayhi wasallam) warned of disasters overwhelming the Ummah as a consequence of the profusion of music, singing and singing girls. Among these Sahaabah are: Hadhrat Abu Maalik Ash'ari, Hadhrat Imraan Bin Husain, Hadhrat Abu Hurairah, Hadhrat Ali, Hadhrat Sahl Bin Sa'd As-Saaidi, Hadhrat Ubaadah Bin Saamit, Hadhrat Abu Umaamah, Hadhrat Ibn Abbaas, Hadhrat Saeed Bin Khudri, Hadhrat Abdullah Bin Bishr, Hadhrat Anas, Hadhrat Abdur Rahmaan Bin Saabit and Hadhrat Aishah (ridhwaanullaahi alayhim aj-maeen). (8) Hadhrat Naafi' (radhiyallahu anhu) narrates: "Once when Hadhrat Abdullah Bin Umar (radhiyallahu anhu) heard the sound of a shepherd's flute, he placed his fingers in both ears (to block the sound of the music), and he diverted his mount from that path. (As they rode o­n), he would say: 'O Naafi', can you still hear (the sound)?' I would say: 'Yes.' He would then continue riding. o­nly when I said: 'I can no longer hear it', did he remove his fingers from his ears. Then he returned to the road. He then said: 'I saw Rasulullah (sallallahu alayhi wasallam) doing like this when he had heard the flute of a shepherd." (Ahmad and Abu Dawood) This was the reaction of the devotees of Rasulullah (sallallahu alayhi wasallam). They could not tolerate the voice of shaitaan. When music dinned into their ears, they literally plugged their ears with their fingers. By what stretch of reasoning and o­n what basis of shame and honesty can it be claimed that Rasulullah (sallallahu alayhi wasallam) had permitted music and singing? He had described it as the voice of shaitaan. He would plug his ears to block the sound of shaitaan's voice entering his ears. (9) Hadhrat Abdullah Bin Umar (radhiyallahu anhu) narrates: "Verily, Nabi (sallallahu alayhi wasallam) made haraam liquor, gambling, the musical drum and the tambourine. And, every intoxicant is haraam." (Ahmad and Abu Dawood) (10) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Verily, Allah has made haraam liquor, gambling, the musical drum, and every intoxicant is haraam." (Ahmad, Abu Dawood, Baihqi, etc.) (11) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated: "The musical drum (tablah) is haraam. Liquor is haraam, and musical instruments are haraam." (Kaf-fur Ruaa') (12) Hadhrat Ibn Mas'ud (radhiyallahu anhu) narrated: "Verily, Nabi (sallallahu alayhi wasallam) heard a man singing o­ne night. He then said: 'His Salaat is unacceptable! His Salaat is unacceptable! His Salaat is unacceptable!" (Nailul Autaar) (13) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Listening to music and singing is sinful. Sitting at such gatherings is fisq (immoral transgression). Deriving pleasure from it is kufr." (Nailul Autaar) (14) Hadhrat Ali (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "I have been sent (by Allah) to destroy musical instruments……..The earning of a male singer and a female singer is haraam. The earning of zina is haraam. It is incumbent o­n Allah not to allow a body nourished by haraam, entry into Jahannum." (Kaf-fur Ruaa') The evil of music and singing is sufficiently abominable to warrant it being lumped together with zina (fornication). o­ne Hadith describes singing as "the spell of shaitaan." (15) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "I have been sent (by Allah Ta'ala) to destroy the musical drum (tablah) and the flute." (Jam'ul Jawaami') The tablah and other forms of musical drums are not to be confused with the duff for which there is limited permissibility. (16) Hadhrat Umar (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "The earning of a singer is haraam and her singing is haraam." (Nailul Autaar) (17) Hadhrat Ali (radhiyallahu anhu) said: "Rasulullah (sallallahu alayhi wasallam) prohibited beating of the duff (drum) and the sound of the flute." (Nailul Autaar) From this Hadith as well as others, the ambiguity about the duff is eliminated. It is clear from several Ahaadith that the general ruling of prohibition applies to even the duff. However, an exception has been made for o­nly the duff for the Days of Eid and marriage occasions provided no haraam acts are committed. This Hadith has the effect of abrogation. It cancels out the other narrations in which the duff was allowed. The fact that Hadhrat Ali (radhiyallahu anhu) and other Sahaabah too propagated the general prohibition of the duff even after the demise of Rasulullah (sallallahu alayhi wasallam) is sufficient substantiation for the abrogating force of this Hadith as well as other Ahaadith which also mention the prohibition of the duff. (18) Hadhrat Ali (radhiyallahu anhu) narrated: "Rasulullah (sallallahu alayhi wasallam) forbade beating the duff, playing the harp and blowing the flute." (Kanzul Ummaal) (19) Hadhrat Ibn Mas'ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Verily, singing generates hypocrisy in the heart just as water causes farm-produce to grow". (Baihqi) (20) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Love for singing germinates hypocrisy in the heart just as water causes plants to grow." (21) Hadhrat Ibn Mas'ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Beware of listening to musical instruments and singing, for verily, both these acts germinate nifaaq (hypocrisy) in the heart just as water causes vegetables to grow." (Kaf-fur Ru'aa') (22) Hadhrat Anas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Whoever sits and listens to a singing girl, Allah will pour molten lead into his ears o­n the Day of Qiyaamah." (Ibn Asaakir) On what basis now can the permissibility of music and singing be argued? The severity of the punishment should be an adequate deterrent to abstain even if some narrations indicate permissibility. (23) Hadhrat Ali (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Whoever dies while he has a singing slave girl, do not perform Janaazah Salaat for him." (Haakim) (24) Safwaan Bin Umayyah (radhiyallahu anhu) narrated that Amr Bin Qurrah said (to Rasulullah - sallallahu alayhi wasallam): "I am very unfortunate. I do not see any way for acquiring my rizq except by means of my duff. Therefore, grant me permission to sing (i.e. with my duff) such songs which will be devoid of any immorality (evil).' Rasulullah (sallallahu alayhi wasallam) replied: "I do not give you permission. There is no honour and no goodness (in what you are saying). O enemy of Allah! You are a liar. Most certainly, Allah has ordained for you halaal rizq, but you have chosen what Allah has made haraam for you in place of what He has made halaal for you of the sustenance He has decreed for you." (Baihqi, Tibraani, Dailmi) The fact that this person sought permission for singing with his duff is abundant and clear testimony for his awareness of the prohibition, hence he requested permission. If music and singing were lawful, there would not have been the need for him to seek permission from Rasulullah (sallallahu alayhi wasallam). No o­ne had asked Rasulullah (sallallahu alayhi wasallam) to farm or to trade. Anyone who inclined to these professions would readily become involved therein. Since these are permissible activities, there was no need to seek permission. But not so with music and singing. The awareness of the prohibition of the voice of shaitaan constrained the man to seek exemption and permission. But he was very harshly rebuffed by Rasulullah (sallallahu alayhi wasallam) who branded him "the enemy of Allah". This Hadith also refutes the contention of the permissibility of 'good' songs - songs which are devoid of immoral content. The Hadith is also an adequate response for those who in this age believe that without dealing in bank-riba, it is not possible to progress financially. They deceive themselves into believing that sufficient halaal avenues for the acquisition of halaal rizq no longer exist. Those who proffer such contentions are termed 'enemies of Allah' by Rasulullah (sallallahu alayhi wasallam). Allah Ta'ala has ordained halaal ways for our sustenance. Whoever avers the contrary is a liar. Man in his greed substitutes the halaal ways and means for haraam methods, labouring under the extreme misconception of gaining abundant wealth by means of the unlawful ways he has appropriated for himself. Ultimately he will be frustrated and fail in his endeavours to achieve what he has targeted. o­ne will not gain a cent more than the divinely stipulated and decreed amount. (25) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "On the Day of Qiyaamah, Allah Azza Wa Jal will proclaim: "Where are those who had protected their ears and their eyes from the musical instruments of shaitaan?" (Allah Ta'ala will instruct the Malaaikah): "Separate them (from the multitudes of people)." They (the Angels) will separate them, and have them seated o­n dunes of musk and ambergris then Allah Ta'ala will say to the Malaaikah: "Recite to them My Tasbeeh and My Tamjeed." The Malaaikah will then recite to them with such beautiful voices, the likes of which no o­ne had ever heard." This Hadith has been narrated by Allaamah Ibn Hajar Makki from Dailmi. The Sahaabi narrating it is Hadhrat Ibn Abbaas (radhiyallahu anhu). Allaamah Ali Muttaqi also narrates this Hadith, but from the Sahaabi, Hadhrat Jaabir (radhiyallahu anhu)-Kanzul Ummaal. Allamah Muhammad Bin Muhammad Maghribi narrates this Hadith from Hadhrat Bin Al-Munkadir (Jam'ul Fawaaid). Imaam Tha-aalabi also narrates it from Muhammad Bin Al-Munkadir, but from Ibn Wahab. - (Jawaahirul Hassaan) Those who indulge in the haraam music and singing of this world, will be denied the music of Jannat. (26) Hadhrat Abu Musa Ash'ari (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Whoever listens to the sound of singing, he will not be given permission to listen to the (beautiful) voices of the Ruhaaniyyeen in Jannat." When it was asked: 'Who are the Ruhaaniyyeen?' Rasulullah (sallallahu alayhi wasallam) said: "The Qaaris of Jannat." (Kanzul Ummaal) In his Tafseer, Imaam Qurtubi comments: "We have mentioned this Hadith in Kitaabut Tathkirah along with other similar examples. Thus, he who consumes wine will be denied the pure drink (of Jannat) in the Aakhirah. He who wears silk will not wear silk in the Aakhirah, etc. All this is correct in meaning……" (27) Hadhrat Ibn Umar (radhiyallahu anhu) narrates: "Nabi (sallallahu alayhi wasallam) prohibited singing and listening to singing, and (he also prohibited) gossip." (Kaf-fur Ruaa') (28) Zaid Bin Arqam (radhiyallahu anhu) narrates: "Once a youth while singing passed by Nabi (sallallahu alayhi wasallam) who was walking in a street of Madinah. Rasulullah (sallallahu alayhi wasallam) said: 'Alas! O young man! Why do you not sing with the Qur'aan (i.e. recite it beautifully instead of singing songs)?' He repeated this statement several times." (Dailmi) (29) Hadhrat Abu Umaamah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "When someone raises his voice with singing, Allah sends two shaitaans who sit o­n his shoulders striking his breast with their heels until he stops (singing)." (Tibraani) (30) Hadhrat Abdur Rahmaan Bin Auf (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "I have forbidden two ignorant immoral voices: (The first)- the sounds of futility at the time of merrymaking, and the musical instruments of shaitaan. (The second)- the wailing sounds at the time of calamity when the face is struck and the garments are torn." (Haakim in Mustadrak) (31) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "The bell is among the musical instruments of shaitaan." (Abu Dawood) (32) Kisaan narrates that Hadhrat Muaawiyyah (radhiyallahu anhu) stated in his Khutbah: "Verily, Rasulullah (sallallahu alayhi wasallam) forbade seven things, and I too forbid you from these things. Know that these things are: Loud wailing (on occasions of death), singing, pictures………" (Tibraani) (33) In a lengthy Hadith narrated by Hadhrat Abu Umaamah (radhiyallahu anhu), it is mentioned that o­n the occasion of the expulsion of shaitaan from the heaven and his exile to earth, he (Iblees) supplicated to Allah Ta'ala: "O my Rabb! You have exiled me to earth and you have made me accursed………Now, therefore bestow to me a caller (who can call to my path).' Allah Ta'ala said: "(Your caller) is musical instruments……….." (Tibraani) (34) Allaamah Qurtubi, in his Tafseer, narrates the following Hadith: "Verily, o­nce when Abdullah Bin Mas'ud (radhiyallahu anhu) heard someone singing, he hastily left the place. This reached Rasulullah (sallallahu alayhi wasallam). He thereupon commented: 'Indeed, Ibn Umm Abd (i.e. Abdullah Ibn Mas'ud) is an honourable abd (slave ofAllah)." Two salient facts emerge from this Hadith: o­ne- Hadhrat Abdullah Bin Mas'ud (radhiyallahu anhu) was aware of the prohibition of music and singing, hence he hastily left the place. Two- Rasulullah (sallallahu alayhi wasallam) approved of his action and commended him. This too clearly indicates the evil of singing and music. (35) Hadhrat Abu Burzah (radhiyallahu anhu) narrated: "We were with the Nabi (sallallahu alayhi wasallam) o­n a journey when he heard two men singing. The o­ne was responding to the other (by means of singing poetry). Nabi (sallallahu alayhi wasallam) then said: 'Look who these two are.' They (the Sahaabah) said: 'They are so and so (naming them).' Rasulullah (sallallahu alayhi wasallam) then cursed, saying: 'O Allah! Cast them upside down in Jahannum." (Majmauz Zawaaid) The gravity of the prohibition of singing and music should be apparent from the vehemence of the curse of Rasulullah (sallallahu alayhi wasallam). (36) Rasulullah (sallallahu alayhi wasallam) said: "Verily, Allah Ta'ala sent me as a Mercy and a Guide to the worlds, and He has commanded me to destroy musical instruments……" (37) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates: "Rasulullah (sallallahu alayhi wasallam) said: 'Verily, the bell is of the musical instruments of shaitaan." (Muslim and Abu Dawood) (38) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "The Malaaikah do no associate with a group in which there is a dog or a bell." (Muslim and Abu Dawood) (39) Hadhrat Aishah (radhiyallahu anha) narrated: "Verily, Nabi (sallallahu alayhi wasallam) instructed that all bells be cut off from the necks of the camels o­n the Day of Badr." (Musnad Ahmad) (40) Hadhrat Umar (radhiyallahu anhu) narrated: "I heard Rasulullah (sallallahu alayhi wasallam) saying: "Verily, with every bell is a shaitaan." (Abu Dawood) The tinkling and jingling of bells are also associated with shaitaani music, hence the stringent prohibition. Now that these numerous Ahaadith in which Rasulullah (sallallahu alayhi wasallam) severely condemns music and singing has dawned o­n those who lacked awareness, there cannot be a Muslim with a healthy Imaan who will still believe in the permissibility of the voice of shaitaan. [Extracted from: Sautush Shaitaan] The Majlis

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The Stream of Zarqaa' Until the khalifate of Muawiyah RA, the dwellers of Madinah would depend mainly on wells for their water supply. Muawiyah RA constructed a modern water link system which availed the people of Damascus water close to their homes. He said to the Governor of Madinah, Marwan ibn Hakam, "I feel shy that the people of Damascus drink from near their homes while the people of Madinah have to drink from far away wells. Make for them like what I have made for the people of Damascus." Marwan consulted experts in this field and they concluded that an underground canal should be built. The waters of the well of Quba were internally combined at an underground intersection west of Masjid Quba and their waters made to flow through Madinah in an underground stream. It had manholes at different intervals to draw water. Marwan was blue eyed (In Arabic: Zarqaa) thus, it was named The Stream of Zarqaa'. It was maintained through history by different Muslim rulers. In 1349 A.H. King Abdul Aziz formed a watch committee for this stream. They put the foundation of a new water link system: after renovating the stream they placed pipes inside it with smaller pipes branching off providing a water connection to every home. In view of the increased water consumption, purified sea-water was also added into the stream. The water board has now built twenty water storage tanks from where water is supplied through the water link system throughout Madinah. "Pictorial History of Madinah Munawwarah" Dr. Muhammad Ilyas Abdul Ghani

September 3, 2013 Q. Was Jesus nailed to the cross? Can you give me details surrounding this event according to Islam? Should we believe in the bible also? A. Jesus was not nailed on the cross nor was he killed. Instead, he was taken up bodily into the heavens. This is the established teaching of Islam which is evident in the Holy Quran and the authentic traditions of the Prophet (S.A). In the Holy Quran, Allah has categorically stated, ‘And they did not kill him (Jesus) nor did they crucify him. However, it was made doubtful to them and they did not kill in certainty. And those who differed therein are full of doubts. They have no knowledge, they follow nothing but conjecture. For surely, they killed him not. Instead Allah lifted him unto Himself and Allah is Mighty, Wise. (Al Quran Sura Nisa Verses 157-158) While explaining the above, Hafiz Ibn Katheer has given the authentic narration of Abdullah Ibn Abbas (R.A) in which he said, ‘When Allah intended to raise Jesus to the heavens, he (Jesus) came out to his companions who were twelve (in number) from among his disciples (Hawariyeen). So he came to them in the house while his head was dripping with water and said, ‘Certainly there will be among you he who will disbelieve in me twelve times after he had believed in me’. He then said, ‘Who amongst you will like that my semblance be cast upon him so that he be killed in my place and he shall be with me in my rank’. A young man stood up who was the youngest among all. Jesus said to him, ‘Sit’. Jesus made the same request again and the same young man stood up who was told to sit. For a third time Jesus made the request and the same young man stood. Upon this Jesus said, ‘It is you’. Allah then placed the semblance of Jesus upon the young man and he lifted Jesus from the house to the heavens. Those who were searching for Jesus, from among the Jews then came to the house and seized the one who resembled Jesus. They killed him and then crucified him. Some of them denied Jesus twelve times after they had believed in him. (Based upon this), Abdullah bin Abbas (R.A) further said, ‘The followers of Jesus became divided into three groups. One group said, ‘Allah was amongst us for whatever time he desired and then ascended to the heavens. This group is known as the Yaqubiya. Another group said, ‘The son of Allah was amongst us for whatever time he desired, and then Allah took him up to Himself. This group is known as the Nasturiya. The third group said, ‘Amongst us was the servant of Allah and His Messenger. He remained with us for whatever time Allah desired and then He (Allah) took him up to Himself. These were the Muslims. The two unbelieving groups came together and fought the Muslims until they killed them. Islam kept on being suppressed until Allah sent the Prophet Muhammad (S.A). Having quoted this, Hafiz Ibn Katheer said, ‘This is a sound narration from Abdullah bin Abbas (R.A)’. (Tafseer Ibn Katheer vol.1 pg.574-575) There are a few verses in the Holy Quran as well as Mutawatir Ahadith (Prophetic traditions) which establish the firm belief of the Muslims that Jesus (A.S) was not killed and crucified. The great Muhadith Hafiz Ibn Hajar Al Asqalani has mentioned that this is the Ijma (unanimous opinion/verdict) of the entire Muslim Ummah. With respect to believing in the present day bible, Muslims must not do so. The present day bible has been changed from its origin and many verses have been taken out, while fabricated statements have been placed in it. Allah has ordered us to believe in the Injeel (Gospel) which He has revealed to Jesus (A.S) and so, our faith must be in this. However, the present day bible does not represent the Injeel which was revealed to Jesus, hence, we are not required to believe in it. And Allah knows best. Mufti Waseem Khan Source

September 4, 2013 Q. I have seen muslims in the UK who when during conversation say “fingers crossed” and also “touch wood”. Sometimes they go as far as doing the said action (i.e. crossing fingers and even touching wood). I personally feel this is a terrible thing to do, but am not sure on the Islamic ruling on this sayings and actions. If a Muslim says and does the actions which I have mentioned, are they still Muslim (i.e. is this an act of shirk?) or is it a haraam action? A. These practices like crossing one’s fingers etc. are normally connected to superstitious beliefs and will be haram when done with these beliefs. In fact, if a Muslim has placed his belief on that which is connected to these actions, it may lead him to shirk. As for one who may do these practices because of a habit or a norm among people, then it will not lead to shirk or be haram. However, it will certainly be reprehensible (Makrooh), since it is connected to that which is wrong in Islam. And Allah knows best. Mufti Waseem Khan Source

Q: Salaamz dear Mufti Saab, I would like to ask you concerning the truth behind the Trinity which the Christians preach and propogate. Could it be that they have mixed up calling Isa, Angel Jibreel And Allaah as one ? or is it something more than that? Its something which has bothered me for quite a while and would appreciate any explanation you have regarding it. May Allaah continue to bless you and your efforts at Darul Uloom and may he continue to shower upon you the bounty of knowledge. Salaamz A: Wa alaikum As Salaam, It was an intentional act of theirs to attribute divinity to Isa (A.S). They knew very well that Isa (A.S) was a prophet who lived amongst the people as a human being. The disciples ate with him, drank with him and walked along with him. Therefore, there was absolutely no doubt in the minds of the early followers of Isa (A.S) that he was only a prophet who could not share divinity with Allah. The early Christians, through the teachings of the Gospel, also knew very well that there was only one God, Allah. Their Gospel taught them that Allah is alone, who has no partners, sons, peers or equals. This also was a deep rooted belief held by the early Christians since it was evident from the life and teachings of their prophet, Isa (A.S). About Jibraeel (A.S), they knew that he was an angel whom they referred to as the Holy Ghost. They also knew that Isa (A.S) was strengthened by angel Jibraeel (A.S) who came from Allah. From their teachings of the Gospel, they were fully aware that Allah, Isa (A.S) and Jibraeel (A.S) were three separate beings and were not one. Hence, it was totally impossible for any Christian (scholar or non scholar) to be mixed up and confused about calling one by the name of the other. It is to be noted that the early disciples and followers of Isa (A.S) believed in him to be only a prophet and Messenger of Allah. The disciples of Isa (A.S) never called Isa (A.S) ‘father’, ‘God’ or ‘son of God’. Instead, they referred to him as ‘teacher’, ‘master’, ‘holy servant’. In this regard, we find that in the book of Matthew, Isa (A.S) is reported to have said to his disciples, ‘But you are not to be called Rabbi, for you have one teacher, and you are all brethren, and call no man your father on earth, for you have one father who is in heaven’ (Matt 23: 8 – 11). Here, it is evident that Isa (A.S) referred to himself as a teacher to the disciples, and he also told them that they had only one father (Lord) who was in heaven. That is, he was not their lord. In another narration in Acts 2:22, it is stated that while addressing a party of the Jews, Peter (the disciple of Isa) said, ‘Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know’. (Acts 2:22). Here, it is evident that Peter, the beloved disciple to Isa (A.S) accepted and considered Isa (A.S) to be ‘a man attested by God’. That is, he was a Messenger of God. In another passage, Peter again said to the Jews about Isa (A.S), ‘The God of Abraham and of Isaac and of Jacob, the God of our fathers, glorified His servant Jesus’ (Acts 3:13). Here, Peter called Isa (A.S) a servant of Allah, not God or the son of God. These along with many other verses of the present day Gospel (Bible) reveal that the disciples regarded Isa (A.S) (Jesus) only as ‘a man’, ‘a Messenger of God’, ‘a servant of God’, ‘a teacher’, ‘a Messiah’. It is also evident that the disciples of Isa (A.S) knew nothing of, and did not believe in the doctrines of Trinity and incarnation of Jesus. From the teachings of Isa (A.S) recorded in the Christian Scriptures, one will see clearly that Isa (A.S) preached and propagated the Oneness of Allah (Tawheed). In this regard, the Gospel of Matthew and Mark record that Jesus said, ‘Hear O Israel, the Lord our God, the Lord is One; and you shall love the Lord, your God with all your heart, and with all your soul, and with all your mind, and with all your strength’. (Mark 12:29; Matt 22:36). From this message, one can see clearly that Isa (A.S) (Jesus) was firm upon the teaching of the Oneness of Allah and that his teaching was the same given by every prophet on the face of the earth. From such teachings and statements of Jesus, one will see that he never preached the doctrines of Trinity and incarnation, nor did he claim to be God or His son. These were fabrications, invented by the latter Christians. In the Gospel of John, Isa (A.S) (Jesus) invokes Allah as follows, ‘And this is eternal life that they may know thee the Only true God, and Jesus Christ whom thou hast sent’. (John 17:2) The doctrines of trinity and incarnation of Jesus were invented by Paul, the real founder of modern day Christianity. Some of Paul’s statements which are in total contrast to the words and message of Jesus are: In his letter to Philippians he (Paul) says: ‘Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death of the cross. Therefore god has highly exalted him…that at the name of Jesus every knee should bow…and every tongue confess that Jesus Christ is lord’. In his letter to the Colossians, he (Paul) says, ‘He (Jesus) is the image of the invisible God, the first born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities – all things were created through him and for him’ (Col 1:15-17). The above teachings of Paul brought about the doctrines of Incarnation, Trinity, Crucifixion and Redemption. These were such theories that did not originate from Jesus or from the Gospel which was given to him. Belief in the trinity was an intentional act and there was no mix up. The Catholic doctrine believes Jesus (Isa A.S) is God without ceasing to be what he was. As mentioned by their Scholars ‘Jesus was both man and God at the same time’ (Encyclopedia of Religion and Ethics). On accounted of the fabricated teachings of the Trinity, many groups arose in the beginning centuries of Christianity who tried to reconcile between the differing opinions as to who Jesus was. There were some like Paul of Samosata (the Bishop of Antioch 260-272 A.D), and Lucian (well-known Christian theologian/ascetic) along with a large group and their followers who held that Jesus was a creature and a mere man. He was not a divine being (From Christ to Constantine-James Makinon). In the fourth century Arius, the well-known Christian thinker, fought a great battle against the church of his time and caused an outcry in the Christian world (at that time). James Makinon in his famous work ‘From Christ to Constantine’ mentioned the following about the position held by Arius. He writes: “Arius on the contrary insisted that God alone is eternal and has no equal. That he created the son out of nothing; that the son is, therefore, not eternal.” When Arius propounded his theories, it was widely accepted especially by the Eastern Church. However, the Central Churches of Antioch and Alexandria were ruled by Alexander, Athanasius and the like, who were not willing to accept any solution to the problem which touched the divinity of Jesus or affected the doctrine of Incarnation. Consequently, when emperor Constantine convened the Council of Nicaea in 323 A.D, the theories and views of Arius were not only strongly rejected but Arius himself was sent into Exile. Another sect which emerged in the fifth century AD was the Paulician Sect which held a middle view in regard to Jesus. The sect asserted that Jesus was not God but an Angel. God sent him to the world so that he may reform it. Consequently, he was born in human form from the womb of Virgin Mary. The influence of this sect remained mainly in the region of Asia Minor and Armenia. This Sect did not receive general acceptance, because of the absence of scriptural evidence relating to Jesus being an Angel. In the middle of the fifth century AD, there arose the Nestorian Sect whose leader was Nestorius. He attempted to solve this problem of the church and he presented a new philosophy. He preached that the essence of Jesus consisted of two persons, the one son, the other God. He said that Jesus being god is true and his being a human being is also true. He presented Jesus as two persons and two natures or realties. This theory was condemned by all the churches and Nestorius was imprisoned and exiled. In this way, other Sects came up in the sixth and seventh century, all of whom tried to explain the reality of Jesus. Is he Man? Is he God? Was he an Incarnate? All this questions continued to baffle Christian thinkers and until today, they are still confused about the truth of Jesus. The above details were given to show that the idea of trinity was not a ‘mix-up’ or an error. It was an intentional plan of Paul to remove Christianity from the teachings of true monotheism and to give it a new outlook. The fabrications that were brought by Paul and his indifference to the teachings of Jesus are so well-known in the circle of Christian theologians and scholars that some of them have made this clear in their writings. In this regard, the Encyclopaedia Britannica in describing the condition of Paul states: “One group among the writers represented for example by W. Wrede, who were by no means oppose to Paul, opine that Paul changed Christianity to such an extent that he has become its second founder. In reality, he is the founder of the ‘Church Christianity’ which is totally different from the Christianity brought by Jesus. They say that ‘follow Jesus or follow Paul, but both cannot be followed simultaneously.’ In a similar manner, Von Loewinch (Professor of church history and Christian art) also stated that Paul separated Christianity from Judaism and gave it a distinct form. Hence, he is the creator of those churches which were built in the name of Jesus. It is clear from the above quotations of those Christian scholars that Paul distorted the teachings of Christianity that came from Jesus and made it a new religion. (Izharul Haqq – Maulana Rahmatullah Kiranwi; What is Christianity – Mufti Taqi Usmani). And Allah Knows Best. Mufti Waseem Khan. Date: 19/11/2013 Source

Reasons for following a Madhab Question: assalam u alaikum This message is not to disrespect any imams, it is just to get information. jazakhaallah We as muslims are supposed to follow the Qur’an and Sunnah. What is the reason we follow one of the reknowned imams? Answer: Wa alaikum salaam, Following the Imams is actually following the Kitaab and the Sunnah. It is a grave misunderstanding on the part of some Muslims to think that following an Imam of fiqh is separate or opposed to following the Quran and Sunnah. Just as scholars collected, compiled and documented Ahadith and became Imaams of Hadith like Imaams Bukhari, Muslim, Tirmidhi and others, so too, other scholars became experts in the field of Fiqh and thus, became Imams of Fiqh. Muslims accept the scholars of Ahadith and place reliance on their compilation of Ahadith. They rely on the judgment these scholars have made on these traditions and accept their opinions concerning these. In the same manner, Muslims accept the Imaams of fiqh and place reliance on their Fatwas (religious verdicts). They rely on their explanations regarding the laws contained in the Quran and Sunnah and accept their opinions concerning these. It is a well-established practice that from the time of the Sahabah until today, Muslims have always followed and accepted Islamic scholars for explanations, interpretations and religious verdicts regarding matters of Islam. This act has never been seen as leaving off the Quran and Sunnah to follow a scholar, but has been considered as the ideal way of following the Quran and Sunnah, seeing that the majority of Muslims are uneducated regarding the details of Islamic law. The Sahabah followed those among them who were the most knowledgeable in Islam. The Tabi’een followed the most knowledgeable among them, and the same was done in the period of the Atba’ut Tabi’een (3rd generation Muslims). The act of following Scholars and accepting their verdicts, explainations and interpretations was never seen or considered to be opposing to the act of following the Quran and Sunnah. No one from among the great scholars of the early generations of the Muslims held such opinion. Instead, they all accepted each other and also followed those who were expert scholars in different fields. It is for this reason, we find that the great Mufassireen (exegetes/commentators), Muhadditheen (traditionalists), Fuqaha (jurist experts) of the past, adhered and followed an Imaam of Fiqh. Expert scholars like Hafiz Ibn Katheer, Ibn Jareer At-Tabri, Hafiz Ibn Taimiyah, Hafiz Ibn Al-Qayyim, Hafiz Ibn Hajr, Imam Nawawi, Imaam Suyuti and even compilers of the Ahadith were all followers of an Imaam of Fiqh. Hence, following one of the renowned Imaams of Fiqh is in reality, following the teachings of the Quran and Sunnah. For more information you can read the article on Taqleed which is posted on our website. And Allah knows best. Mufti Waseem Khan. http://www.darululoomtt.net/reasons-madhab/

Question: I’ve a question about Islamic dress code. The broader guidelines by Albalagh article are really helpful . But I’ve often have had debates with people specifically on so called western dress code. I mean jeans/dress pants/pajamas and Bermuda shorts (below knee). My friends tell me these dresses are non-Islamic and they base it on the fact that they are worn more in non-Muslim countries. It so happens that there are 6 billion non Muslims in the world and the 1 billion Muslims also do not wear kurta/kamiz/tope as their common dress. Clearly dress pants/jeans is the natural dress for Muslims living in American continents, Europe/North Asia and Australia who were born there. What is our sufficient proof that these dresses are ‘characteristic’ of ‘Christians, Jews, Hindus, Zen, Buddhists’ etc etc. In short why do we put non-Muslims and ‘followers of other religion’ into one category and consequently label the Muslims living in these continents to be liberals/modernists and not true believers as they do not wear the ‘middle eastern or south Asian’ dress code of shalwar/kurta/kamiz/tope? Can you please clarify it for me why is my dress un-Islamic if i wear business casual dress without show off and my dress is not even tight and revealing? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We have gone through the article and concur with the broader guidelines mentioned therein. As for your concern about the modality of the clothing to fulfill these broader guidelines, we assert what Br. Khalid Baig mentions at the end of his article. “Islam has not prescribed a particular dress style, giving us ample room to accommodate our needs, circumstances and tastes. … Any garment that accommodates these principles will be Islamic dress.” If all these guidelines were to be represented by one word, it would be “hayā’ ” (shame and modesty). Islam gives prime importance to hayā’. Hence, whichever style and modality of dressing one adopts, it has to conform with hayā’. Although this representation of an Islamic dress code is very comprehensive, it presents an ambiguity for someone selecting his wardrobe. What is the yard stick for hayā’? Who represents hayā’? etc. As a rule of thumb, the ideals are governed by the actions of Sulahā’ Mashayikh (pious elders) and ‘Ulamā’ of the ummah of Rasulullah salallahu alayhi wasallam. Rasulullah salallahu alayhi wasallam has mentioned, “…Indeed ‘Ulamā’ are the inheritors of the prophets…” (Sunan Tirmidhī) [1] The hadīth clarifies further that the inheritance referred to is the knowledge which is given to ‘Ulamā’. ‘Ilm which is referred here is not mere information, rather a spiritual nūr which descends into the hearts of these ‘ulamā’ through practicing on that knowledge. It is this spirituality that instills the hayā’. In the above hadīth when we are being commanded to follow our ‘ulamā’, we are being shown our role models. When addressing our wardrobe too, we must look up to these pious ‘ulamā’ to learn how they dress themselves. Their practice shows us the practical application of the theories of hayā’ and modesty. With this rule of thumb, it will become easier to understand what the parameters of hayā’ are. In some areas we may find ‘Ulamā’ wearing spacious dress pants and loose shirts, while in other places they may wear long robes. In Pakistan and India most ‘ulamā’ wear the shalwar and kameez while in Middle Eastern countries they wear long jubba/thobes. All these types of clothing are permissible. At the same time we must keep in mind that while the ‘ulamā’ are our role-models, some of us would still opt for less than the ideal. If this is the case then we must avoid such clothing which would associate us with another religion. What is meant here is that if a dress is such that an onlooker associates that modality to some other religion or cult etc. then such dressing will not be permissible. An example would be adorning all black clothes, painting fingernails and lips with black paint like Goths. Similarly, adorning a Buddhist monk’s robe or adorning a Jewish yarmulke. All these items are salient features of other religion, hence impermissible.[2] An item of clothing being associated to another religion may change due to place or time. By way of example, at one point in time in the Indian Subcontinent, pants and shirts were iconic of the British colonists. But in our times, if some person wears a dress pant or shirt, it does not cross an onlooker’s mind that this person is a non-Muslim or holds his allegiance to non Muslims. At the same time, while these dress pants and shirts will be permissible they would not be the ideal. This is because if an onlooker sees someone wearing pants and shirts, then although he will not think of the person as non-Muslim, at the same time he will never think of him to be an ‘Alim or an Ahl Allah. The perception of the common onlooker establishes that the dress is not those of Sulahā’ and ‘Ulamā’. Hazrat Maulāna Ashraf Ali Thanvi rahimahullah mentions that this concept of Tashabbuh (emulating someone else) is very powerful and can be easily demonstrated. He then gives an example of an ‘Alim. He says that if tashabbuh does not hold much merit, then let the ‘Alim go home and adorn himself with his wife’s clothing, wear some lipstick, some makeup foundation and beautify himself with some jewellery and return to the pulpit to give a sermon. Maulana Thanvi rahimahullah asserts that not a single congregation that has an ounce of hayā’ would make him their Imam and a source of religious discourse. This just shows that the perception of the onlooker plays great deal on the spirituality and status of the person. The ‘Alim who is now dressed like a woman is still a man but no one wishes to engage with him.[3] Another contemporary example would be our current cultures and norms. The emerging trends among the teens are bizarre to say the least. We have people wearing torn jeans, dropped down to shows one’s boxers, topped with a baggy t-shirt with a symbol of some heavy metal musical band on it and covering the head with a bandana. While technically one could find millions of people dressed like this, imagine if you go for your next Jummah Salah and your Imam ascends his pulpit dressed like above. Would we be able to justify his outlook saying that millions of Muslims and billion others non-Muslims are dressing like that? Of course we would not. There is a certain perception we attached to these modalities. It is that perception which will decide whether these cloths are outright impermissible, undesirable, permissible or desirable. On the flip side, emulating the Sulahā’ and pious people will attain the barakah from Allah. Maulana Thanvi rahimahullah mentions that emulating the Sulahā’, whether in actions or in dressing, is desirable according to the Ahl Allah, even if one does so out of riyā’. The rational given by Maulana rahimahullah is that the action shows an inherent azmat (honor) for the actions of the Sulahā’ and ‘Ulamā’. So it is hopeful that such a person will be counted among the hadīth of Rasulullah salallahu alayhi wasallam that, “He who emulates a group of people will be from among them”.[4] The same guidelines will apply to women as well. It should be kept in mind that this whole discussion is on those clothes which are permissible. If any clothing of a woman violates the awrah, it will not be permissible. At the same time, the hallmark of hayā’ indicates that a woman’s clothing is embodiment of decency and not a magnet for attraction. Any form of adornment which attracts undue attention, whether through application of eye liner or through beautification of ones abaya/jalabiya, will be impermissible. If we cannot expect our role models in a certain dress, then we can reflect on our own dressing to find the optimum dress code for ourselves. Insha’Allah, with pure intention of pleasing only Allah Ta‘ala we should choose a clothing style that will invite the divine mercy and pleasure of Allah. And Allah Ta’āla Knows Best Mawlana Faisal bin Abdul Hameed, Student Darul Iftaa Montréal, Canada Checked and Approved by, Mufti Ebrahim Desai. [1] ”… إن العلماء ورثة الأنبياء، إن الأنبياء لم يورثوا دينارا ولا درهما إنما ورثوا العلم، فمن أخذ به أخذ بحظ وافر…”( سنن الترمذي ت شاكر (5/ 49) – شركة مكتبة ومطبعة مصطفى البابي الحلبي) [2] عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ» (سنن أبي داود 4/ 44 المكتبة العصرية) [3] Malfuzāt Hakīmul Ummah Vol. 26 Pg 136. [4] Ibid. Source

By Khalid Baig What would you think of a home that provided no shelter and no privacy? What would you think of a meal that provided no nourishment and no energy? It does not take much to realize that if one were in the business of selling any of these he would go bankrupt very quickly. Yet, amazingly the rules seem to be different when it comes to another basic need: clothing, especially women's clothing. Every year fashion centers in Europe and America come up with the latest designs. And what have they designed? Another way of not covering the body; the dress equivalent of the home that provides no shelter and no privacy. One might ask, if a person did not want to cover themselves why would they buy anything, least of all expensive fashions, to achieve that? If we think about it, we may see the tension between two forces. All human beings (except for the handful of deviants who call themselves naturalists) have an inborn sense of shame. People of all religions agree on the need to cover themselves in public. Yet we also find a force that promotes nudity. Large segments of humanity are caught between two impulses: to cover or not to cover. Our clothing designs reflect different levels of compromise between these opposing forces. Why? What is going on? Science cannot answer the question. It cannot trace the origins of forces that take place deep in our mind. In addition, most of the scientific establishment is still dominated by the followers of Mr. Darwin and Darwinism is a system of belief not science. Their beliefs keep them from dealing honestly with a simple fact: while all other animals have a skin that provides them protection against the elements, human beings don't. Monkeys can live without clothing, human beings cannot. The Qur'an answers the question. Our bodies did not develop our skin--- so thin and fur free that it requires external covering for protection---because of some unexplained evolutionary accident. Our Creator designed it this way so we will always need clothing. He also put in us the sense of shame that forces us to cover ourselves. On the other hand, the first act of Satan was to cause Adam and Eve to expose themselves: "So by deceit he brought about their fall: when they tasted of the tree, their shameful parts became manifest to them, and they began to sew together the leaves of the Garden over their bodies." [Al-A'raf 7:22]. This is the source of the tension we see. Two opposing forces. Good and evil. With that background we can understand the importance of clothing. "Oh Children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you. But the raiment of righteousness---that is the best." [Al-A'raf 7:26]. The address here is to all humanity, emphasizing thereby the universal human need to cover ourselves properly. The Qur'an then warns that Satan was not finished after his first attempt: "Oh Children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame." [Al-A'raf 7:27]. Once we realize the nature of the dress issue, it is natural that we should turn to our Creator to seek guidance for the proper dress code. Qur'an and Sunnah have provided ample guidance on the subject which can be summarized in four essential principles. Our dress must cover our body adequately. Again we cannot determine what is adequate coverage on our own, as any witness to the misery of those who have tried it can readily ascertain. Shar'iah, as always, takes us out of this misery by defining it for us. For men, it is the middle part of the body from navel to knee. For women, it is the entire body except hands and face. These parts must never be exposed to any other person (except in case of genuine need e.g. medical treatment). In addition, the cloth must be neither see-through nor tight fitting. Our dress should provide adornment. It should provide for decent appearance. Our appearance should not be an eyesore for decent human beings. For men, this extends the coverage requirements to include most of the body. For women, the essential requirement is that their dress should identify them as respectable ladies who would be honored not harassed. Additionally, hijab rules aim at protecting them from the gaze of other men. Our dress should establish our Islamic identity. At the least it should not identify us as followers of another religion. But, additionally it should positively identify us as Muslims. The design of our dress must avoid three deadly sins: show off, arrogance, and self indulgence. These are very serious diseases of the heart in their own right that we must avoid at all times. Our garments provide an easy opportunity to nurture them. Hence the need to be extra cautious. One Hadith states "Eat what you feel like and wear what you feel like. But avoid two things: extravagance and arrogance." [bukhari]. At the risk of stating the obvious one should be reminded that this Hadith establishes an overriding concern that limits our choices within the realm of what is considered halal. It does not do away with the distinction between halal and haram. As one implication of this general requirement, men are also required not to wear their lower garments below the ankle. (Many well-meaning Muslims today have been persuaded that this is a petty issue. This misgiving can be put to rest in a hurry if we just refer to the Hadith of Jabir bin Sulaym, Radi-Allahu anhu, in Abu Dawood. He asked the Prophet, Sall-Allahu alayhi wa sallam for some advice when leaving him after his very first meeting. Of the six pieces of advice given him one was: "Never let your lower garment go below the ankles because that is arrogance. And Allah does not like arrogance." Another was "Never belittle a good deed.") Islam has not prescribed a particular dress style, giving us ample room to accommodate our needs, circumstances and tastes. However, these principles are for everyone and forever. Any garment that accommodates these principles will be Islamic dress. This is Islamic formula to dress for success. Eternal success. Al-Balagh

How many times did you hear this from an advertisement “Escape to Bahamas” or “Escape To Hawaii” notice the word “ESCAPE”, when does someone “escapes” from something? Its only when someone is in prison and they want to get freedom. Most non -Muslims fall for the “escape” commercial because the life they are leading is essentially a glorified prison, it might be another day of working job you hate or another day of dealing with a failing marriage or another day of taking care of children who seem entirely ungrateful for you, there seem to be a lot to escape from and many commercials for vocations provide that very escape. But When you look into what our creator is calling us towards and how it frees us from any needs of this world, you will realize the only way in which someone can live happy life is doing what their creator has prescribed for them. “Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.” 16:97 Ibn Qayyim (rahimahu Allah) put it eloquently when he said “When a person spends his entire day with no other concern but Allah alone, Allah, may He be glorified, will take care of all his needs and take care of all that is worrying him; He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him (dhikr) and cause all his faculties to work only in obedience to Him. But if a person spends his entire day with no other concern but this world, Allah will make him bear its distress, anxiety and pain; He will leave him to sort himself out, and cause his heart to be distracted from the love of Allah towards the love of some created being, cause his tongue to speak only in remembering people instead of remembering Allah, and cause him to use his talents and energy in obeying and serving them.” idealwoman.org

إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ Indeed, the (true) religion in the sight of Allah is Islam. [surah Aal 'Imran, 18] Islam, our religion and our way of life. A religion selected by Allah the Almighty for the ummah of our beloved Rasulullah (sallallahu alaihi wa sallam); a guide for us in this dunya and a means of salvation in the akhirah (hereafter). The closer you come towards it, the clearer you see its light. As youth of this ummah, we must hold on to this light of Islam. To leave this world with Iman is our ultimate goal. This deen is our legacy, it is what we live for. Our means of success lies within Islam. To live it, to breathe it, to practice it and preach it. To give da’wah in its cause while adopting the way of those who strived in its path. It is the way of our Rasulullah (sallallahu alaihi wa sallam) and the way of his Sahabah (may Allah have mercy on them) and the Salaf (pious predecessors). So listen oh youth and hear me out. Hold on to these role models and let them be you guiding light. They are the ones who taught us Islam and they are the ones who showed us wrong from right. Islam also teaches us kindness and affection. It creates love between us as long as we take heed from its lessons; to give preference to others and love for them what you love for yourself; to respect our elders and to show mercy to our youngsters. To look for the best in people and avoid looking for their faults; to mind our own business and let our hearts remain pure and clean. This is our deen, our religion and our Islam. Allah has sent us to a world that is full with tests and trials, so do not rejoice at the shortcomings of others, lest Allah burden you with the same. Live with true harmony and do not let these differences divide us. For the barakah (blessings) of Allah remains with those who stick together. As Muslims we believe that everything is from Allah. We accept all that is from him in times of happiness and despair. So listen oh youth and heed my advice. Whatever difficulty you face, it is a test from Allah. Observe patience and perseverance, and engage yourself in Dhikr (remembrance of Allah); always remain positive and pin your hopes in Allah. Allah has also commanded us to fulfill our Islamic responsibilities. We must be steadfast in our prayers and perform all the the faraidh (compulsory acts), but we must never forget to take advantage of the sunnahs and nawafils. So do the best that you can and never let yourself waver in performing good deeds and striving to become better. As our duty to Islam we must seek the knowledge of this deen and perfect it through practice. For knowledge is mere facts whereas wisdom comes from practice. Even if you face ridicule and mockery for practicing on this deen, simply ignore it and let it not lower your self esteem. How we live our lives today will ultimately affect our akhirah, so perform good deeds and enjoin others to do the same. But never forget to always fix your niyyah (intention) as deeds are judged according to our intentions. You must always remember that you are from the ummah of Rasulullah (sallallahu alaihi wa sallam). You are precious to Allah and are the flag bearers of his deen. So let no one make you feel that you have no worth, for in Allah’s eyes you are the best on this Earth. There is an ancient saying that goes :“When a blade of grass is cut, the whole universe quivers.” So listen oh youth, you are the blades of grass for Islam. You are the ummah of our prophet and the bearers of his message. So shine forth with your Iman, value yourself and your Islam. Let us practice this deen and make our Rasulullah (sallallahi alaihi wa sallam) proud! idealwoman.org

Any arguments sister Mariam...even to do with the dunya, we should avoid arguments.

People who drank 2 or more a day were more likely to have protein in their urine, a sign of trouble SATURDAY, Nov. 9 (HealthDay News) -- If you have a penchant for drinking sugary sodas, you might be raising your risk for kidney disease, new research suggests. Employees at a university in Japan who consumed more than two sodas a day were more likely to have protein in their urine when compared to those who had fewer or no sodas on a daily basis. Protein in the urine is considered an early, but reversible, marker of kidney damage. The new study showed an association between drinking soda and an increased risk of kidney damage, but it didn't necessarily prove that soda is the culprit. The study included more than 12,000 university employees who underwent their annual check-ups at their health center. As part of the exam, their urine was tested for evidence of protein. Nearly 11 percent of employees who said they drank two or more soft drinks per day had protein in their urine during three years of follow-up. In contrast, 8.4 percent of those who did not any drink soda and roughly 9 percent of those who drank about one can a day tested positive for protein in their urine. A related study in rats found that moderate consumption of a sugar called fructose increases the kidney's sensitivity to a protein that regulates salt balance. According to the Case Western Reserve University researchers, this leads to increased salt reabsorption by cells in the kidneys, which might explain why soda consumption has been linked to diabetes, obesity, kidney failure and high blood pressure. Both studies were scheduled for presentation Saturday at the annual meeting of the American Society of Nephrology, in Atlanta. Research presented at meetings typically is considered preliminary until published in a peer-reviewed medical journal. Experts said the new findings add to a growing body of evidence on the unhealthy side effects of drinking too much soda. Protein in the urine may be a marker for more than just kidney disease, said Dr. Orlando Gutierrez, a kidney specialist at the University of Alabama at Birmingham. "We now understand that protein in the urine may be a really early marker for heart disease, stroke and heart failure," he said. "We can assume that this is a healthy population, so I think the results are relative to healthier people, not just those with kidney disease," Gutierrez said. Dr. Anil Agarwal, a kidney specialist at Ohio State University, agreed. "The new study suggests that even individuals with normal kidney function are at risk for damage if they drink too much soda," he said. And soft drinks sweetened with high-fructose corn syrup may be the most dangerous. "Fructose is sweeter than glucose, and doesn't cause feelings of satiety," he said. It may cause damage via a different pathway than glucose. Instead of increasing blood-sugar levels, fructose may affect the kidneys, he said. "There is no safe amount of soda," Agarwal said. "If you look at the recommended amounts of sugar we can safely consume every day, one can of soda exceeds the maximum level." American Heart Association guidelines state that the recommended daily sugar intake is 9 teaspoons for adult men, 5 teaspoons for adult women and 3 teaspoons for children. A 12-ounce can of non-diet soda has about 7 teaspoons of sugar, Agarwal said. Dr. Jaime Uribarri, a kidney specialist at the Icahn School of Medicine at Mount Sinai Medical Center in New York City, said the new findings "reaffirm an association between soda and health problems." He added that diet soda also can cause health problems. The bottom line? "Drink water instead of soda," Uribarri said. SOURCES: Orlando Gutierrez, M.D., nephrologist, University of Alabama at Birmingham; Anil Agarwal, M.D., nephrologist, Ohio State University, Columbus; Jaime Uribarri, M.D., professor, medicine and nephrology, Icahn School of Medicine, Mount Sinai Medical Center, New York City; Nov. 9, 2013, presentations, American Society of Nephrology annual meeting, Atlanta www.nlm.nih.gov/medlineplus/news/fullstory_142376.html duas.. wa Assalam. muftisays