ummtaalib

THE CONCEPT OF TOTAL ANNIHILATION(FANAA) AN EXAMPLE WITH VIDEO GAMES. Question: Asalamualaykum What do Scholars say on the concept of total anhilation of the self in Sufism? I know it is recognised in other traditions, but is this recognised in Islam? Wassalaam Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Consider the following Hadith: قال: ما الإحسان؟ قال: أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك صحيح البخاري (50) Translation: Jibrail Alayhis Salaam said: What is Ihsan. "He (Nabi ﷺ) replied, "It is that you should worship Allah as though you can see Him, for though you cannot see Him yet He sees you." (Sahih Al-Bukhari: 50) Other scholars have translated this Hadith with the following words: It is that you should worship Allah as though you can see Him, if it is not possible for you to worship Allah in that manner, then worship Allah as though he can see you.[1] Mulla Ali Qari Explains the Hadith by stating: “The worship (of a person worshipping Allah with the quality of Ihsan) should be similar to the person who is seeing Allah, in terms of fear, hayaa, humility, concentration and devotion, respect, purity, loyalty.”[2] The essence of worship is that we worship Allah with the Quality of Ihsan. Attaining the quality of complete Ihsan in ones worship requires many years of training and struggling against ones Nafs (desires), along with fulfilling the commands of Shariah. Before one gains complete Ihsan, a person will go through many stages of concentration, such as no concentration at all, concentration with little devotion, concentration with awareness of ones surroundings. The Mashaaikh of Tasawwuf, who specialise in the states and stages of ones Nafs have termed these different stages for ease and understanding. One of these stages is what you have referred to as annihilation, also known as Fanaa in the terminology of the Mashaaikh of Tasawwuf. Maulana Qutbud Deen Dimishqi has explained Fanaa in his book ‘Imdadus Sulook’[3] with the following words: “The essence of Thikr is total absorption in the remembrance of the Object of Thikr, i.e. Allah Ta’ala. If during the process of Thikr, the Thikr is remembered, then this too is a hijab (veil / barrier). The stage of annihilation is called Fana which means to be oblivious of one’s nafs, limbs, senses and all external things. Everything has to be annihilated in Allah Ta’ala and whenever the Thaakir returns to his senses, he should find only Allah. If in this condition the Saalik is aware that he has become fully annihilated, then this awareness is a contamination of a sort. The state of Kamaal (Perfection) is to become annihilated of even the state of annihilation, i.e. the Thaakir is totally oblivious of being annihilated (fana). This lofty state is the limit of fana. May Allah bestow this rank to us and to all Taalibeen (Searchers of Allah’s Proximity). The reciter of Kalimah Tayyibah should necessarily observe certain things. Minus these, there is no benefit: 1) He should understand what he is saying. “What am I negating and what am I affirming?” He should understand this. All things claiming divinity are negated, e.g. the nafs, shaitaan, desire and lust. Thus Allah Ta’ala says: “What! Have you seen the one who has taken his desires as his god?” The Zaat of Allah Ta’ala is affirmed. This is the conception of the Thikr known as Nafi-Ithbaat (Negation and Affirmation). 2) At the time of Thikr keep the heart brimming with the glory and grandeur of Allah and understand that besides Allah there is no mahboob and maqsood….. 4) The recitation of Kalimah Tayyibah should be with honour and respect. If this in not observed, hardness of heart and denseness of mind will set in. Such a Mureed will not qualify for the muhabbat of the Mashaa-ikh. The Doors of Qurb (Divine Proximity) and Mushaahadah (Divine Perception) will not open for him. Even if someone has reached the loftiest realms of Il-liyyeen by virtue of his noble character, his disrespect for Kalimah Tayyibah will bring about his fall into the lowest depths of Saafileen (the low stages of degradation). 5) Absolute concentration. Focusing the mind with full determination on Allah Ta’ala.”[4] A modern-day similarity of the above can be given to a youngster playing such video games which he plays for hours on end without stopping, to such an extent that he even forgets how many hours he has been playing for and how many hours he hasn’t eaten for. Such youngsters are common within todays society. Consider the following news articles. One is regarding a 18 year old teenager who played video games for 40 hours continuously and did not eat or sleep for two days. http://www.huffingtonpost.co.za/entry/diablo-3-death-chuang-taiwan-_n_1683036 The following news article is regarding a 32 year old man who died after playing video games for three days continuously. https://edition.cnn.com/2015/01/19/world/taiwan-gamer-death/index.html The news article also mentions the statement of the police that “gamers in the café continued as if nothing happened even when the police and paramedics arrived.” A similar situation can be found in the following news article: http://www.taipeitimes.com/News/front/archives/2012/02/04/2003524636 There are also examples of people who we see in our community who have a passion for certain activities (such as studying, reading, sports etc) who become so engrossed in their activities that they become totally oblivious of their surroundings. These examples are a form of annihilation, although this annihilation is in worldly matters, which is of no benefit in the Aakhirah. On the other hand, when a Mu’min makes an ardent effort on himself for many years, and worships Allah with total concentration and devotion, he also attains a higher level of concentration and devotion which has been termed by the Sufi Mashaayikh as Fanaa, wherein a person is oblivious of everything besides Allah. It is such a worship which we should aspire to attain and make an effort for. May Allah make us among his devoted servants and grant us His Ridwaan (pleasure). Aameen. And Allah Ta’āla Knows Best Riḍwān Ur Rahman Student Darul Iftaa Cardiff, Wales Checked and Approved by, Mufti Ebrahim Desai [1] شرح المشكاة للطيبي الكاشف عن حقائق السنن (2/ 430) وأما تقدير الشرط والجزاء فهو أن يقال: إن لم تعبدالله كأنك تراه فاعبده كأنه يراك. وتحرير المعنى وإن لم تكن تراه كذلك أي مثل تلك الرؤية المعنوية فكن بحيث إنه يراك حديث کے إصلاحي مضامين 2/64 [2] مرقاة المفاتيح شرح مشكاة المصابيح (1/ 61) أي: حال كونك مشبها بمن ينظر إلى الله خوفا منه وحياء، وخضوعا، وخشوعا، وأدبا، وصفاء، ووفاء، وهذا من جوامع الكلم [3] https://archive.org/details/ImdadUsSulookByShaykhRasheedAhmadGangohir.a http://www.asic-sa.co.za/images/irshaadul_mulook_for_web_pdf.pdf [4] Irshaadul Mulook – Translation: Majlisul Ulama South Africa.

Part 4 1.It is permissible to praise the deceased. However, when praising him, one should ensure that one does not exaggerate or praise him for characteristics that were not found in him. Similarly, one should not adopt the styles and ways of the kuffaar in praising him. 2.The period of ta’ziyat is three days. After the third day, it is makrooh to go for ta’ziyat. However, if a person could not present himself for ta’ziyat within the three days, due to being out on a journey, then when he returns from the journey, he may go for ta’ziyat, even though the three days have elapsed.

Fitan – How to Safeguard Yourself By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh We often hear ‘we are in the era of fitnas’ and ‘there are many fitnas in our times’. We come across this word, fitnah, during lectures and talks too. Let us understand what this word means. The word ‘fitnah’ (plural: fitan) is literally used in the context of heating gold to distinguish pure gold from the contaminated. However, it has various usages in religious text such as punishment, difficulty, calamity, sin, test, trial etc. The appropriate context for our discussion is where the word fitnah is used to mean test or trial. Tests and trials are such that they bring to light the inner condition or ability of a person in whatever field this test is taken. For example, if a person is tested on his knowledge on a certain subject, the test will reveal his level of insight in that subject. Therefore, we can say that fitnah is that which exposes the (true) condition of good or bad in a person. As Qiyāmah draws closer, fitan will increase. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: The nature of these fitan will be such that they will not be simple tests; rather they will be extremely severe and mind boggling. A person will find it extremely difficult to differentiate between truth & falsehood and right & wrong. In this hadīth the fitan have been termed as ‘portions of the dark night’. In places where there is no artificial lighting a person will be able to experience the darkness that night has in it. As time passes, this darkness of night intensifies and it feels like a portion of darkness has been replaced by yet a darker portion. Similar will be the fitan before qiyamah; they will be severe and will intensify and continue to become more and more difficult as the Final Hour moves closer and closer. Many ahādīth discuss the severity of these fitan and our compassionate and loving Nabī sallallāhu ‘alayhi wasallam has warned us for the very reason that we do not fall into such trials. The one who becomes a victim of these trials will be an unfortunate one, as he will not be able to safeguard his Dīn, resulting in being unsuccessful in both worlds. It is for this reason these fitan are also termed as tribulations and calamities. The degree of severity of these fitan can be gauged from the hadīth that a person’s Īmān will be at stake and for insignificant worldly benefits, a person will leave his Dīn. In a hadīth of Imām Muslim rahimahullāh it is stated: Hasten towards good deeds before there will be fitan like portions of the dark night; a person will wake up in the morning as a believer but will leave the fold of Islām by the evening or a person will be a believer in the evening but by the morning he will be a non-believer; he will sell his religion for worldly goods. These fitan will become so severe that they will engulf even those who will merely glance at them. Nabī sallallāhu ‘alayhi wasallam said: They [fitan] will engulf those who will peek towards them. (Al-Bukhārī) Further, our Rasūl sallallāhu ‘alayhi wasallam advises: ...the one who finds a shelter or refuge [from them] should take refuge in it. (Al-Bukhārī) The question that arises now is what are the things that will give us shelter and refuge from fitan? How can we save ourselves from these fitan? The answer is as follows: 1. Good Deeds One should hold fast to the entire Dīn, carrying out all the farā’id and wājibāt and abstaining from the harām and makrūhāt tahrīmiyyah. Moreover, sunan and nawāfil should also be part of our lives. In every aspect of our lives, from beliefs to worldly transactions, Dīn should dictate our every step. Allāh ta‘ālā states: O you who believe, enter into Islām completely, and do not follow the footsteps of satan. Surely, he is an open enemy for you. (2:208) If we hold fast to the whole Dīn of Allāh ta‘ālā, then our lives will be full of good deeds and it is with the good deeds a person will be able to challenge the fitan as mentioned in the hadīth earlier: Hasten towards good deeds before there will be fitan like portions of the dark night... (Muslim) 2. Have Control Over your Tongue Controlling one’s tongue entails first and foremost speaking good. The best thing a person can do is speak righteous. In contrast, speaking evil or wrong is no doubt abhorrent and disliked, hence we should abstain from polluting the tongue with such speech. The controlling of the tongue and abstaining from speaking also includes situations where one is aware of his deficiency in self-discipline, being that he generally falls into evil speech though he initially begins with righteous speech. It is for such individuals Rasūlullāh sallallāhu ‘alayhi wasallam has stated: The one who remained silent saved himself. (At-Tirmidhī) Controlling the tongue in essence means we dictate what emits from it; if both good and evil is being uttered then it is a sign that we are not in control. If only good and righteous speech is being spoken, then we are in control. Therefore, a person needs to assess before speaking and follow the principle: “Think before you speak.” This can be achieved by speaking with full attention towards the speech like that person who is being interviewed. He very carefully evaluates every word he speaks. Likewise, we too need to monitor and evaluate every word we say in our day to day conversations. 3. Mixing Less and Remaining in the Confines of your Home One should not leave the home without necessity. This is a general advice addressed to both men and women. A person leaving the home without necessity will make himself prone to fitan, especially where the environment is that of sin. In our times, being physically at home does not necessarily mean that the person is in the ‘home’ as a person surfing the net is in essence out of their ‘home’. Similarly, when reading literature or when listening to a lecture, a person is no longer in the ‘home’, they are in the company of the author or the lecturer. The same can be said for the one using social media or a smartphone. To stay confined to our homes is in reality to stay away from every engagement in which one will become prone to the disobedience to Allāh ta‘ālā as any such engagement will essentially mean leaving the vicinity of the home and becoming prone to fitan. The above two points can be summarised as inculcating the habits of ‘Qillat-ul-kalām’ (reducing the speech) and ‘Qillatu ikhtilāt ma‘al-anām’ (reducing intermingling with the creation of Allāh ta‘ālā) which are points from the prescription of soul purification prescribed by mashāikh through which a person nourishes their soul and safeguards it from deteriorating spiritually. The conclusion of ‘Qillat-ul-kalām’ is that one should avoid unnecessary speech and the conclusion of ‘Qillatu ikhtilāt ma‘al-anām’ is that one avoids unnecessary interaction with people. Avoiding unnecessary interaction will ensure that unnecessary speech is also avoided, as the less a person interacts with others the less the chance to speak. A point to note here is that ‘Qillatu ikhtilāt ma‘al-anām’ does not mean that one leaves mixing with people altogether, because so many people have rights over us which we are obliged to fulfil. It is every person’s duty to interact and socialise with family, parents, relatives and others therefore, reduction in intermingling means that a person does not exceed the limit by keeping the following points in mind: a. To mix only out of necessity. b. Not to violate any command of Allāh ta‘ālā. c. Not to get involved in lā ya‘nī (futile and baseless activity). 4. Tawbah and Asking for Forgiveness When making effort in following the commands of Allāh ta‘ālā, we are prone to making errors. Therefore, it is essential that we repent; and in repenting we should express our remorse and regret by crying to Allāh ta‘ālā. Note: The above three points have been mentioned in the hadīth narrated by Sayyidunā ‘Uqbah bin ‘Āmir radhiyallāhu ‘anhu who asked Rasūlullāh sallallāhu ‘alayhi wasallam, ‘In what lies salvation and safety?’ Rasūlullāh sallallāhu ‘alayhi wasallam gave the above three instructions. These will assure us of a state by which we will be able to safeguard our Dīn and ultimately save ourselves from fitan. 5. Reciting Sūrah Al-Kahf In the hadith we find that the recitation of Sūrah Al-Kahf on the day of Friday provides safety from the fitnah of dajjāl. In another hadith we find that the greatest fitnah that will come upon this ummah is the fitnah of dajjāl. By inference we can say that if Sūrah Al-Kahf will save a person from the fitnah of dajjāl, then it will surely save us from all the other fitan which are comparatively inferior. 6. Holding Fast to the Gatherings of the Pious ‘Ulamā Holding fast to and frequenting the gathering of authentic, reliable ‘Ulamā who fear Allāh ta‘ālā is a very secure way to save one’s self from the fitan. Such company will give us the correct understanding of the Dīn and also the spiritual nourishment to assist us to combat the nafs and shaytān. 7. Du‘ā Du‘ā is the weapon of the believer. One should regularly seek Allāh ta‘ālā’s refuge by supplicating to Him. We find in the hādith, narrated by Imām Ahmad rahimahullāh, a supplication: O Allāh, I seek refuge with You from all tribulations: those that are apparent and those that are hidden. We should try and make a habit of making this supplication at least three times after every salāh. Al-Mu’awwadhāt, a compilation by this humble servant, should also be included in one’s daily practices (ma‘mūlāt) as it contains supplications, from the Qur’ān and the ahādīth, which seek refuge in Allāh ta‘ālā from all misfortunes of this world and the hereafter. My late mentor, Hadrat Hājī Muhammad Fārūq sāhib rahimahullāh used to say: If we hold fast to these few points, inshā’allāh, we will be able to safeguard ourselves from the ever increasing and intensifying fitan. © Riyādul Jannah (Vol. 24 No. 4/5, Apr/May 2015)

What Happens When A Person Dies It is mentioned in the Quran: ‘When death comes to one of you, our messengers (angels of death) take him (his soul) into their custody and they do not neglect in doing so (they perform their job promptly)'. (Al-An-Aam - 61) It is mentioned in the Hadith - Upon the authority of al-Bara' ibn Aazib who said: We went out with the Prophet (صلى الله عليه و آله وسلم) to a burial of a man from the Ansaar (original inhabitants of Madina) until we arrived at the grave and he still had not been placed in the slot of the grave. Then the Messenger of Allah (صلى الله عليه و آله وسلم) sat down and we sat around him. You would have thought that birds were upon our heads from our silence and in the hand of the Messenger of Allah (صلى الله عليه و آله وسلم) was a stick which he was poking the ground with. Then he started looking at the sky and looking at the earth and looking up and down three times. Then he said to us: "Ask Allah (سبحانہ و تعا لی) for refuge from the torment of the grave", he repeated this command two or three times. Then he said O Allah (سبحانہ و تعا لی) I seek refuge in you from the torment of the grave (three times). Then he said: "Verily, the believing servant, when leaving this life and journeying to the hereafter, angels will descend upon him, their faces will be white as if they were suns, they will have with them a shroud (kafan) from the shroud of Paradise), and an embalmment (Hanout) from the embalmment of heaven. Then, they will sit for as far as his eye can see. Then the angel of death (peace be upon him) will come and sit at his head and will say "O you virtuous soul; come out to forgiveness and pleasure from your Lord ". So it will come out as a drop comes out of the mouth of a jug (with ease), then he will take it, not leaving it in his hand for longer that a blink of an eye until they (he and the other angels) have placed it in that shroud and that embalmment (Hanout). And there will emanate from it a smell like that of the most sweet smelling musk on the face of the earth. Then they shall ascend with it and they shall not pass with it by any group of angels but they will say: What is this good and sweet-smelling soul? Then they shall say to them (he is) "such" the son of "such" choosing the best of the names he used to be called in this life. Until they reach the lowest sky, then they shall ask permission to enter, and they shall be granted entry, until they end at the seventh heaven sky, then Allah (سبحانہ و تعا لی), exalted and high, shall say: "write the book of my servant in `Illiyeen (And what will explain to you what `Illiyeen is. A register fully inscribed to which bear witness those nearest to Allah (سبحانہ و تعا لی) (Al-Mutaffifeen - 18), and his book will be written in `Illiyeen, and he shall be said "return him to the earth, for (I promised them) I have created them from it, and into it I shall return them, and from it I shall extract (resurrect) them a second time (Al-Anbiya - 55)". So (he is returned to earth and) his soul is returned to his body (he said and he will hear the footsteps of his friends who buried him when they leave him). Then two angels shall come and sit him up next to them and shall ask him: "Who is your Lord ( Man Rabbuka)?". He shall reply "My Lord is Allah(سبحانہ و تعا لی)". Then they shall ask him: "What is your religion (Ma Deenuka)?". He shall answer them: "My religion is Islam". Then they shall ask him (by showing the Prophet’s -صلى الله عليه و آله وسلم - form) "What was your belief about this person?". He will reply "He is the Messenger of Allah- صلى الله عليه و آله وسلم". Then a caller will call from the sky: "My slave has spoken the truth, so spread out for him from the heaven, and clothe him from the heaven, and open a door for him from the heaven (within his grave)", so it's goodness and its smell will come unto him, then his grave will be expanded for him as far as he can see. Then a man will come to him. His face will be handsome, and his clothes will be handsome, and his smell will be sweet. Then he shall say unto him: I bring you glad tidings of that which will make you happy [Rejoice with the pleasure of Allah(سبحانہ و تعا لی) and delights that endure]. This is the day that you were promised (Al-Ahqaf - 16). Then he will say [and may Allah (سبحانہ و تعا لی) give you glad tiding] "who are you?, for your face is the face of someone who comes with good news". He shall reply: "I am your good deeds, [by Allah(سبحانہ و تعا لی), I did not know of you but that you were quick to the obedience of Allah(سبحانہ و تعا لی) and slow to His disobedience, so may Allah (سبحانہ و تعا لی) reward you good]". Then he shall say: "My Lord bring the Hour [Qiyaamah] so that I might return to my family and my wealth" [it will be said to him "be at rest"]. The above Hadith is narrated by Ahmad Ibn Hambal, Abu Dawud, Ibn Majah, at-Tayalisi, and al-Hakim who said it is according to the standards of Bukhari and Muslim. This text is the text of Ahmad, text between brackets is from the other narrators and other narrations of Ahmad. Jamiatul Ulama (KZN) Council of Muslim Theologians

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Requisites for Perfecting Imaan Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: For perfecting Imaan, there are certain requisites. These are outlined in the Quraan where Allah Ta‘ala explains three requisites: 1. Nabi’s (sallallahu ‘alaihi wasallam) decision is final in all matters. 2. There should not be even the slightest reservation within one’s heart and mind regarding the decision of Rasulullah (Sallallahu Alaihi Wasallam). 3.One should wholeheartedly accept the decision of Rasulullah (Sallallahu Alaihi Wasallam) irrespective of the circumstance and situation. Therefore, for the preservation of our Imaan, one simple method would be to make the following du‘aa after every salaah: اَللَّهُمَّ تَوَفَّنِى مُسْلِمَا وَّاَلْحِقْنِى بِالصَّالِحِين O Allah! Make me die as a Muslim and join me in the ranks of the pious. ihyaauddeen.co.za

Sunnah of Giving gifts at the time of Accepting gifts Nabi (sallallahu 'alayhi wa sallam) would accept gifts and give something in return Question Has this been mentioned in a Hadith? 'Rasulullah (sallallahu 'alayhi wa sallam) use to accept gifts and would give something in return' Answer Yes. Imam Bukhari (rahimahullah) has recorded this as the statement of Sayyidah 'Aaishah (radiyallahu 'anha). The narration is therefore authentic. (Sahih Bukhari, Hadith: 2585) And Allah Ta'ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar, This noble sunnah deserves more attention in our times. hadithanswers

Sexual relationship before marriage assalaam, i love a hindu girl. we want to go for marriage. and i know that there is no permission for a muslim to marry a non-muslim. though i have met with her sexually(forcebly by girl). now what to do? shall i go for marriage or not? and how do i get refreshed? Answer Bismillaah-ir-Rahmaan-ir-Raheem. Assalaamualaikum wa Rahmatullaahi wa Barakaatuh. Allaah Subhanahu wa Ta’aala says in the Noble Qur’aan: “Do not marry disbelieving (mushrik) women until they have Imaan. A believing slavegirl is undoubtedly better than a non-believing (free) woman even though she may be pleasing to you.” (al-Baqarah, 221) Alhamdulillaah you are aware that marrying non-believers is not permissible in Islam. Even if a believer does get married to a non-believer the marriage is invalid and thus living together as husband and wife is equivelent to zina (fornication). Alhamdulillaah you have also realised that sharing an intimate relationship with a member of the opposite sex is forbidden in Islam. First and fore-most you should turn to Allaah in repentance and seek His forgiveness. This is the way to “refresh” yourself. Remember that a sin, no matter how big, is never to huge for Allaah to forgive. Infact, many a time repentance takes a person to a stage of closeness to Allaah that he did not know before. Allaah Most High says in the Glorious Qur’aan while speaking of the attributes of “the bondsmen of ar-Rahmaan”: “(and the bondsmen of ar-Rahmaan are those who)….and who do not fornicate. And whoever does so shall meet with a grave punishment. Punishment will be multiplied for him on the day of Qiyaamah and he shall remain disgraced in it forever. Except for those who repent, accept imaan, and perform good deeds. for such people Allaah will convert their sins into good deeds. And Allaah is ever Most Forgiving, Most Merciful. And whoever repents and performs good actions has certainly turned to Allaah in earnestness.” (al-Furqaan, 68-71) Allaah’s hands are spread out waiting for His bondsmen to turn to Him, and the door of forgiveness is always open for a person who slips. Secondly, you should ask yourself in all earnestness, thinking with your mind and not your heart, whether what you share with this girl is true love or not. In most cases, what we would see as love before marriage is only an infatuation, that will definitely fade away with time. It would be helpful to read the following dua in abundance: اللهم الهمني رشدي و اعذني من شر نفسي Transliteration: Allaahumma alhim-nee rushdee wa a’ithnee min sharri nafsee. Translation: O Allaah inspire me with guidance and grant me refuge from the evil of my nafs (carnal desires). If you do feel strongly that you cannot forget this girl and that you really and truly love her, then your decision of marrying her is dependent on whether or not she is ready to accept Islam with sincerity. Many a time non-muslims embrace Islam for the sake of marrying a Muslim, but later on do not follow nor believe in its teachings. This eventually leads to endless problems between the families and later on when children come into the picture. If she truly understands the beauty of Islam and is ready to learn its laws and practise upon them, the nikah can take place after she has embraced Islam. Once she has come into the fold of Islam, whether or not she will remain steadfast and strong on this Deen will be very much dependent on how strong a muslim you yourself are. It could go either way. Either she will influence you or you will influence her. If the latter proves to be true then Alhamdulillaah. And Allaah knows best. Wa billaahit-tawfiq Wassala ————————————– A. Z. Pandor Source

Love before marriage? Assalamoalaequm, In Islam is any sort of relationship allowed between the sexes before marriage? I was approached by an older cousin who loves me very much but marriage is impossible for the next few years due to my age and the circumstances. I did not think that a secret affair would be right so I have since turned him down. He claimed that to love is not a sin only under some rules and regulations given by Islam. Was I right in refusing him even though I liked him a lot? And is it haraam upon me to think about/remember him? Jazakallahkhair. Muslimah, 15, UK Answer Bismillaah-ir-Rahmaan-ir-Raheem. Wa ‘Alaykum-us-Salaam wa Rahmatullaahi wa Barakaatuh. 1) Islam does not permit any sort of relationship before marriage. Islam forbids fornication, and all actions that could lead to it eventually, and this begins by speaking and looking. This is the unique Islamic way of destroying evil from the root. 2) He claims to love you very much, but if you are not considering marriage, it would be best for you to let go of the idea. It is worth considering, that what the youth of today see as undying love, is many a time nothing more than infatuation and puppy love. True love is the mutual feeling that Allaah creates between man and woman through the Barakah of Nikaah. You are still young, and your outlook in life, and your likes and dislikes will vastly change over the next few years. At this stage, you cannot be sure that this is what you want for life. It would be best for you to forget about him, and ask him to forget about you. If you are written for each other, let it happen at the right time, and in the right manner. Do not force your destiny to unfold before its time. 3) Your refusal of pursuing a Haraam (illicit) relationship, was the right and Islamic thing to do, which most certainly earned you the pleasure of Allaah, inshaAllaah. 4) Thinking about a non-mahram (strange) man voluntarily, is a sin. However if these thoughts come involuntarily, banish them immediately, seek forgiveness and make the Zhikr of Allaah. If you entertain them you shall be sinful. And Allaah knows best. Wa Billaah-it-tawfiq. Wassalaam. ————————————– A. Z. Pandor Source

Is love that ends in marriage haraam? 782 people read this post. Praise be to Allaah. Firstly: The relationship that develops between a man and a non-mahram woman, which people call “love” is a combination of haraam things that transgress shar’i and moral limits. No wise person will doubt that this relationship is haraam, because it involves a man being alone with a non-mahram woman, looking at her, touching her, kissing, and speaking words filled with love and admiration, which provokes desire. This relationship may lead to things that are more serious than that, as is happening nowadays. Secondly: Studies have shown that most of the marriages that are based on prior love between a man and woman fail, whereas most marriages that are not based on haraam relationships, which people call “traditional marriages”, succeed. In a field study done by a French sociologist, the conclusion was: Marriage is more likely to succeed when the two parties did not fall in love before marriage. In another study of 1500 families, undertaken by Professor Isma’eel ‘Abd al-Baari, the conclusion was that more than 75% of love marriages ended in divorce, whilst the rate among traditional marriages – those which were not based on prior love – was less than 5%. We can mention the most important causes of this outcome: 1- Emotion blinds one to seeing faults and dealing with them, as it is said: “Love is blind”. One or both parties may have faults that make them unsuitable for the other, but those faults only become apparent after marriage. 2- The lovers may think that life is an unending journey of love, so we see that they only speak of love and dreams, etc. They never speak about the problems of life and how to deal with them. This notion is destroyed after marriage, when they are confronted with the problems and responsibilities of life. 3- The lovers are not used to debate and discussion, rather they are used to sacrifice and compromise in order to please the other party. Often they have arguments because each party wants to compromise and please the other. Then the opposite happens after marriage, and their arguments lead to a problem, as each one is used to the other agreeing with him or her, without any argument. 4- The image that each lover has of the other is not a true image, because each party is being kind and gentle and trying to please the other. This is the image that each is trying to present to the other during the so-called “love” phase, but no one can carry on doing that throughout his or her life, so the true image appears after marriage, and leads to problems. 5- The period of love is usually based on dreams and exaggerations that do not correspond with the reality that appears after marriage. The lover may think that he is going to bring her a piece of the moon, and he will never be happy unless she is the happiest person in the world, and so on. But in return, she is going to live with him in one room and on the ground, and she has no requests or demands so long as she has won him, and that is sufficient for her. As one of them said, “A small nest is sufficient for us” and “A small morsel is sufficient for us” and “I will be content if you give me a piece of cheese and an olive”! This is exaggerated emotional talk, and both parties quickly forget it after marriage, and the woman complains about her husband’s miserliness, and his failure to meet her needs. Then the husband begins to complain about having too many demands and too many expenses. For these reasons and others, we are not surprised when each party says after marriage that they were deceived and that they rushed into it. The man regrets not marrying So and so who was suggested to him by his parents, and the woman regrets not marrying So and so whom her parents approved of, but in fact they rejected him because of her wishes. So the result is this very high rate of divorce for marriages which people thought would be examples of the happiest marriages in the world! Thirdly: The reasons mentioned above are real, and have happened in real life, but we should not ignore the real reason for the failure of these marriages, which are based on disobedience to Allaah. Islam can never approve of these sinful relationships, even if the aim is marriage. Therefore they cannot escape the just divine punishment, as Allaah says (interpretation of the meaning): “But whosoever turns away from My Reminder (i.e. neither believes in this Qur’aan nor acts on its teachings) verily, for him is a life of hardship” [Ta-Ha 20:124] A hard and difficult life is the result of disobeying Allaah and turning away from His Revelation. And Allaah says (interpretation of the meaning): “And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth” [al-A’raaf 7:96] Blessings from Allaah are a reward for faith and piety, but if there is no faith or piety, or only a little thereof, the blessing will be reduced or even non-existent. And Allaah says (interpretation of the meaning): “Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)” [al-Nahl 16:97] A good life is the fruit of faith and righteous deeds. Allaah indeed spoke the truth when He said (interpretation of the meaning): “Is it then he who laid the foundation of his building on piety to Allaah and His Good Pleasure better, or he who laid the foundation of his building on the brink of an undetermined precipice ready to crumble down, so that it crumbled to pieces with him into the fire of Hell. And Allaah guides not the people who are the Zaalimoon (wrongdoers)” [al-Tawbah 9:109] The one whose marriage is based on this haraam foundation must hasten to repent and seek forgiveness and seek a righteous life that is based on faith, piety and righteous deeds. May Allaah help us all to do that which He loves and which pleases Him. jamiat.org

The IBA Iqra Society invited Sheikh Kamaluddin Ahmed’s wife ‘Alimah Sobia Ahmed’ on the 22nd of November, 2010 to deliver a lecture on the topic Romance in Islam. The following is an edited version of the notes prepared by Maliha Abidi during the lecture. It also includes some points from a lecture delivered by Alimah Sobia Qasim (a student of the speaker) at a summer program in Karachi called Footsteps. The word “Muhabbat” comes from the Arabic word “Hubb(a)”, which literally means seed; a seed that every human being has. That is, it is important for us to realize that love (or rather, feeling (verb)) is a function of the heart, just like seeing is the function of the eye. It is natural to pursue true love. The problem with this issue or pursuit arises due to the difference between our definition of true love and what it actually is. What we believe to be true love is actually false love gift wrapped as true love by the media and the pop culture for off late, more than any other time, it has turned into an idea that sells. Falling prey to the cultural manifestations of love (Heer-Ranjha, Romeo- Juliet, Laila-Majonoo), and out of sheer ignorance of the deen, we often get frustrated to why Allah does not want us to express one of the strongest emotions he has blessed human beings with. Such a beloved emotion it is that in the Holy Quran, Allah SWT mentions who He himself loves. – Allah loves the Muhsineen [Those who do good (to others)] – the Tawwabeen [Those who turn to rightfulness and recourse much to Him and His Guidance], – the Mutahhareen [Those who keep their bodies free from filth, minds distant from dirty thoughts and conduct clean from unseemly acts], – the Muttaqeen [Those who guard themselves against evil], – the Sabireen [Those who have capacity to endure hardship], – the Mutawakkileen [Those who put their trust in Allah and His Laws], – the Muqsiteen [Those who act equitably and justly] – and those who fight in His way against tyranny, injustice, wrongdoings, aggression and transgression. On the contrary, humans love women, sons, gold and silver, wealth and the dunya. Those who believe are intense in their love for Allah. So intense is their love that they give up all things that displease Him and continuously crave for His approval of them for that is what one desires from his beloved. Such an honoured emotion it is that the Holy Prophet SAWS has said, “A person will be with whom he loves.” (Bukhari, Muslim) The most common understanding for this hadith is that when a man loves those who are good and pious he will be raised with them on the day of resurrection, and if he loves those who are evil and corrupt he will be raised with these people on the day of resurrection. LOVE IN ISLAM: Love in Islam constitutes the following: 1. Love for Allah swt 2. Love for the Prophet Muhammad saw 3. Love for others for the sake of Allah.” Where true love is one whose basis is spirituality, Ishq-e-Majaazi – false love is based on materialism. Materialism does not necessarily mean wealth and hoarding. What materialism in a relationship means is attraction on the basis of physical attraction (usually the case for men) or emotional attraction or attachment (usually the case for women “I feel good after talking to him”). DIFFERENCES BETWEEN TRUE LOVE AND FALSE LOVE Basis – False Love (based on selfish motives and materialistic drives) is egocentric. That which comes with looks goes with looks, easy come, easy go. True Love on the other hand is based on spiritual and ethical basis – that is, you like/love the other person because of his/her relationship with Allah SWT and because he is trustworthy, noble, and loves humanity, etc. Thus, it is important to know what the basis of your love is. False Love lacks commitment and fulfillment of promises. Often in false love, the trend or tendencies are that either side stalls any commitment based on difficult family circumstances, a need to graduate first, or the need to get a job first, or the need for elder siblings to get married first, etc. True Love on the other hand is based on the need to fulfill commitments and promises, and most importantly, the tendency to fulfill the other’s rights. That is exactly why the Nikah is more of a commitment and promise to Allah than to the other person. False Love is the kind which is heavily influenced by the western or Indian, or nowadays even our own, media and pop culture, where anyone in true love is supposedto have fallen in love at first sight of the other person. True Love on the other hand is something which is developed over time. Its when you live with the other person, and are willing and intrinsically motivated to overlook the other person’s khamiyan (shortcomings), and the cracks of the relationship. When you are more accepting of the fact that relationships are not meant to be “pop-culture perfect”. We just wish that love was that easy. True love is more permanent and eternal. False Love is where the person in love is supposed to be a deewana, “madly” in love, and in the process forgetting who they are, and that they have other and equally important things in life to take care about. Such love is based on and comprises of excessive attachment. A US research study done to study relationships attempted to find out whether love at first sight existed or not – and interestingly, they found that 9 out of 10 times, there is no such thing as love at first sight. That is, chances are very few that anyone who claims to have fallen in love at first sight, has had a successful relationship with the person they fell in love with at first sight.Often a person in love is indeed in love, but not with the other person, but with the concept of love which s/he has idealized in his/her mind. It’s like a drug – and just like with any drug, there is a high, where you fail to make sense of, or even look at and accept the bigger picture and the reality, and then after the peak there is a downturn and a low. True love on the other hand is one which leads to a healthy, stable and balanced love/relationship, where the lovers do not forget that they have responsibilities towards their lives outside of this romance – that is, their grades have a right on them, their jobs have a right on them, and more importantly, their families and friends have a right on them. That they have a responsibility towards each of these other subsets of their lives. In true love, people have a balanced life, where they do not excessively need to be with their partner. True love is based on and leads to maturity of the relationship. It is in a Hadith that “your love will make you blind and deaf” – interesting, no? That today people have the words “Love is blind” on the tips of their tongues while it was already confirmed by the Holy Prophet (pbuh) centuries ago. What it simply means is when you refuse to listen to your friends even when they tell you he’s a loser. False Love leads to anxiety, problems and disappointments. Simply stating, in False Love, your foundation for the relationship and the expectations from this relationship are all unrealistic. You expect the other person to be up at 2am if you call them. You expect expensive gifts on special occasions. You come up with fancy special occasions. All of this burdens the two individuals as well as the relationship. Thus leading to anxiety, problems, tensions, and disappointments if these expectations are not met. True Love on the other hand is where Allah’s raza is involved, and thus Allah showers His blessings and mercy on the jaaiz relationship. The same things (special occasions, expectations, expensive gifts) become easy to do, facilitated by Allah’s mercy. That is why, the purpose of the Nikah-marriage is to bring peace (sukoon) into the relationship, to find peace with this other person. According to the Holy Quran itself, the purpose of marriage-nikah is so that we may find sukoon with our wives (or husbands for that matter when it comes to understanding the greater meaning behind this). However, the Quran specifies that the woman is the source of this peace. For all feminists out there, the woman being a source of this peace is not in the derogatory sense, but in more of an empowering sense. And there is really a simple explanation to this: women being emotional beings, have the capacity to understand other peoples’ needs, and take everyone along, thus. For example, if your dad is upset or not at peace, most times, no one in the family even realizes what is wrong and he gets over it and no one ever finds out. However, if your mom is upset… you can complete the picture yourself – everyone finds out and everyone knows. Therefore, the Quran says that the woman in the relationship has the power to maintain, sustain and develop the peace of the relationship. However, in no way does the Quran mean to say that the wife is not entitled to sukoon from her husband. Here, another Hadith’s crux: The Prophet (pbuh) told the Sahabas that when they look at their wives and smile out of peaceful pleasure, Allah grants them sawab, and that when they feed a luqma/niwala/bite of food to their wives with their own hands, Allah is pleased and grants them sawab. The Sahabas were quite surprised as to how come Allah is granting sawab for something that they (the men/human beings) feel the need to do as per their natural human desire. The Prophet explained that since they are in a legitimate relationship, their natural desires are halal for them, with their legitimate wives. False Love leads to haram – in small steps. That is, most (men and) women enter co-education and college not with the intention of developing relationships and all. However, they get attracted to the opposite gender due to interaction, and due to a lack of clarity about what the basis of an Islamic relationship should be, they start interacting. And then they start interacting more; through text messaging, emailing, chatting, meeting on campus more often (outside of zaroori kaam), hanging out a bit more, going out, etc. True Love on the other hand actually leads to halal – that is, true love helps the two people who are attracted to each other realize that they need to be better Muslims, reinforcing their purpose of life. Also, when married through nikah, true love is the one which brings peace to the relationship by bringing these two people closer to Allah. True love is in fact regarded as Nafli Ibaadat, after nikah, of course. Crux of Hadith: When you look at your wife and smile, and when your wife looks at you and smiles, Allah looks at both of you and smiles. False love brings death to the spiritual heart, while True Love strengthens the spirituality in your heart. No person has two hearts with one to give to Allah and one to give to another person. So if it is towards ghair-Allah, then it can’t be towards Allah. On the other hand, True Love brings life to spiritual heart. The mahboob-e-haqiqi is Allah. False Love ruins both worldly and spiritual lives, by distracting and keeping you from your studies, work, and namaz etc. and is thus regarded as destructive love. False Love makes you keep and try to fulfill unrealistic expectations, it ruins your priority list, and thus keeps you away from namaz, roza, jaaiz, and Allah’s raza n short. True Love on the other hand, secures both your worldly and spiritual lives. The Aalima gave the example of this couple in LUMS, where the girl was a top grade student before she started hanging out with this guy. She became so negligent that her grades and academic performance dropped to the worst in her academic history, However, their parents had their nikah done, and now the girl hung out even more with him, but her performance rose up again. Why? Because now that she was doing the same things through the right channel and for the right reasons, Allah’s blessings were with her too. She had peace in the jaaiz relationship and thus had His blessings and support. Lastly, False Love brings disgrace and is looked down upon in the society. True love brings respect and honor. Hence romance does exist in Islam but after marriage. It is perfectly okay to feel attracted to someone, in Islam. Until you can commit before Allah to that person, there are certain restrictions. After this commitment (nikah) however, it is more of your responsibility and your spouse’s right, that s/he enjoy romantic gestures from your end. Without a halaal relationship, if one looks at a na mehram with a lustful gaze, Allah SWT denies that person of His rooiat[Gazing at Allah swt] on the day of judgement. (He cannot see Allah SWT on that day). The points discussed above differentiating between True Love and False Love are not meant to guide the reader with respect to halalifying their haram actions currently! You cannot justify your material attraction to someone by now making it look like a spiritual one. Do the right thing for the right reasons, and Allah will inshAllah grant you what/who you want. To elaborate, it becomes more important to keep the romance alive once the relationship or attraction or niyyat is officialized through nikah, because without this effort, the marriage will go stale. There will be no emotional fulfillment in your life after marriage without romance. And before nikah, romance will lead to haram only. Crux of a related Hadith or an event from the Holy Prophet (pbuh)’s life: Holy Prophet examplified playfulness in marriage. When he was married to Hazrat Ayesha (pbuh), he once raced her and she won. This was an example of the fact that it is okay and in fact your responsibility and right to have fun with your spouse and arouse romance. On some later day, the Holy Couple happened to again cross that path and they raced again and this time the Holy Prophet won, and he cheekily said to his wife “Tit for Tat”. Allah says: “They are clothing/covering (libaas) for you and you for them….” The husband and wife are like clothes to each other for three basic reasons – 1. Clothes cover the wearer 2. Clothes compliment the wearer and enhance their beauty 3. Clothes are almost as close to the wearer as the skin itself In other words, your spouse is someone who hides your weaknesses, covers for you on your weak fronts, while enhancing and highlighting your good points. Also, the spouse is someone who is close to you, when it comes to a spiritual and emotional connection. Another event from the Holy Prophet’s life: To him, Hazrat Khadija was the one person in whom he found utter peace. She was the first person he found solace in when he received prophethood. Even after her death, Hazrat Ayesha (pbuh) used to be sort of jealous of the place Hazrat Khadija (pbuh) enjoyed in the Holy Prophet’s life. In Islam, there is an example for everything that is natural to human beings, as per the need of their natural desires. Human beings need a companion, who they can connect with on a spiritual and emotional (and even physical, yes) level. However, the proper way is the focus of Islam – the proper way to find and commit to this right person is the ways described above. The lecture or workshop was not aimed at young girls alone entering college so they may be “saved” from evil. It is aimed at them so they are better informed and can make better decisions. It is equally or perhaps more important for people in the middle of their marriages, when their kids have gotten married or have begun getting busy with their lives, and the time is perfect for them to focus on their marriage with renewed passion and interest. They are equally entitled to bring the romance back in their life now that they have extra time at hand. When it comes to decision making, man and woman are supposed to look to logic first, and only then rely on their gut feeling, generally speaking. When looking for spouse: Look at your list. Look at what Islam teaches. Think with your head. Then with your heart. Plan a course of action conducive to Islamic teachings. Speaking with reference to Istikhaara. The Aalima discussed that people need to realize that Istikhaara is not the first step. It is rather a step which is there to facilitate you to make your decision,based on guidance from Allah taala, in the form of primarily a conviction in your heart [It maybe through a dream, but thats not necessary at all]. The point was emphasized that Istikhaara is done when logically and rationally thinking leads you nowhere and leaves you confused. This is because human beings by nature have a thinking process whereby they do a cost benefit analysis, at whatever level, and only when they are met with confusion still do they turn to their heart for guidance. Without doing the thinking job yourself first, you cannot do istikhara. Duas: Yearn for Ishq-e-Haqiqi. La marghubi illallah la matlubi illallah la mahbubi illallah la ilaha illallah I have raghbat (attraction towards) of none except Allah, talab for (desire of) none except Allah, muhabbat (love) for none except Allah, there is no one worthy to be worshiped but Allah. It’s a very beautiful dua. Initially you develop ragbat for someone. Attraction. Then desire, talab for him/her. Next you fall for that person. And when you have his/her muhabbah in your heart… you start thinking about that person and remembering him in times you should remember your Lord. i.e. nauzubillah, he/she becomes your khuda (god). Hence the dua makes perfect sense. Another one, Surah Qasas, verse 24. “O my Lord, I am in need of whatever good you grant me.” jamiat.org

Shaykh Binnory (rahimahullah)'s staunchness (steadfastness) on the truth Shaykh Moulana Muhammad Yusuf Binnory (rahimahullah) was never lenient in religious matters. Shaykh (rahimahullah) never shied away from saying the harsh truth whenever the necessity arose. Moulana's dignity, sincerity, academic stature, saintly and fearless demeanour made it clear to the leaders that no one can buy him over or make him say or do anything that he is not happy about. On the occasion when President Jamal 'Abdun Nasir asked to take a group photo with different 'Ulama, Shaykh Binnory (rahimahullah) was probably the only one who did not accede to his request. Shaykh Binnory (rahimahullah) went up to him, held his hand and said in firm words: Allah Ta'ala blessed you with a strong and brave heart. Use it to serve Islam! (Jamale Yusuf, pgs.159-161) al-Miftah

Part 3 1. One should not add to the sorrows of the family by making improper statements or asking improper questions such as enquiring from the close family members regarding the details of the final illness or circumstances of death. 2.One should express his grief and should not laugh and joke.

Life at home ? A woman shared an exemplary point about her life at home: ? I have allotted a name to each room in my house. ? My living room has been named "Tahleel Room", so whenever I am in that room I continue to recite/read 'La Ilaha Illalah' ? I have named my Master Bedroom "Hamd Room". My Zikr is this room is 'Alhamdulillah' ? My children's bedroom is named "Tasbeeh Room" and I recite 'SubhanAllah' in that room ? My kitchen's name is "Astagfaar Room" so while cooking food I remember to read 'Astagfirullah'. Normally while cutting vegetables I continue to do Zikr which I believe adds to the taste and pleasure in my food. ? My drawing room is named "Salawaat Room". ? I read "Takbir" while watering plants and pots. ? To summarize, I am involved in Zikr in each corner of my house and this saves me from getting lethargic. ? This way I stay entertained at home and I don't feel tired. At the same time, my home is blessed and my heart is satisfied! ?? Let us all follow her example and make the air in our homes fresh and beautiful. Via Shaykh Abdul Raheem source

Part 2 1. It is desirable for the family and friends of the deceased to comfort the relatives of the deceased. However the laws of purdah should be maintained between men and women at the time of ta’ziyat. 2. When making ta’ziyat, one should ensure that he does not cause any inconvenience to the bereaved.

Sunnats and Aadaab of Visiting the Bereaved Part 1 1. Ta’ziat means sharing condolences with the bereaved and sympathizing with them over the loss of their near and dear one. This will be done by making dua for the deceased in the presence of the family. Similarly, this will be done by making dua for the family, that Allah Ta’ala bless them with patience during this test. 2. One may make dua in the following words, “May Allah Ta’ala grant the deceased (brother, father, etc.) the highest stages in Jannah and forgive his sins.” or, “May Allah Ta’ala grant the family sabr-e-jameel (a beautiful patience).” Ihyaauddeen.co.za

The Indiscriminate Nature of Death Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Death is not fixed for any class or age of people. It comes indiscriminately; whether to the young or old, ailing or healthy, rich or poor. Man needs to prepare for this moment. This is a sign of his intelligence as is indicated to in the hadeeth of Rasulullah (sallallahu ‘alaihi wasallam). Life in this world is short and we have to make the most of it and achieve the most during this short stay. In this day and age when we want to expedite all our affairs, we should also want the same for increasing our rewards in the Hereafter. One of the ways as explained in the hadeeth to achieve this is to recite the Quraan Majeed and ponder over death. Ihyaauddeen.co.za

Ruling on end of menstruation is once bleeding has ceased, the woman should perform ghusl and commence prayers. So in the case mentioned at the end of 7 days when bleeding stops she would perform ghusl and pray however if bleeding was to reoccur after a day or she would stop salaah and see what happens as it is still within the maximum 10 days. Now if it ends within the maximum 10 days end she will perform ghusl once again and if it exceeds 10 days then she would perform ghusl after the 10 days end and commence salaah as it cannot be menstruation after 10 days. If this is still unclear please post again

Flowers for Women by Daughter of Khalid A. Qureshi Translation edited by Mufti A. H. Elias Special-Laws-For-Females.pdf

Wa'alaykumus salaam warahmatullaahi wabarakaatuhu How do you join it? When I tried it shows error

Part Twenty One Demise: There is a difference of opinion regarding the year in which Hazrat Sa’d (radhiyallahu ‘anhu) passed away. After recording the different views, Haafiz ibn Hajar ‘Asqalaani (rahimahullah) has mentioned that the most famous and well known view is that Hazrat Sa’d (radhiyallahu ‘anhu) passed away in the year 56 A.H. (Isaabah 3/62) Haafiz Mizzi (rahimahullah) has preferred the view that Hazrat Sa’d (radhiyallahu ‘anhu) passed away in the year 55 A.H. ‘Allaamah Zahabi (rahimahullah) has expressed this to be the correct view. (Tahzeeb-ul-Kamaal 10/313, Siyar A’laam min Nibalaa 3/77) There is also a difference of opinion regarding the age of Hazrat Sa’d (radhiyallahu ‘anhu) at the time of his demise. Hazrat Ebrahim bin Sa’d (rahimahullah) has narrated that Hazrat Sa’d (radhiyallahu ‘anhu) was 82 years old when he passed away. (Siyar A’laam min Nubalaa 3/78) Some of the other views are that Hazrat Sa’d (radhiyallahu ‘anhu) was 73, 74 or 82 years old at the time of his demise. (Tahzeeb-ul-Kamaal 10/314) Hazrat Sa’d (radhiyallahu ‘anhu) was the last of the ‘Asharah Mubasharah to pass away. Similarly, he was the last of the Muhaajireen to pass away. (Tahzeeb-ul-Kamaal 10/314, Siyar A’laam min Nubalaa 3/77) When Hazrat Sa’d (radhiyallahu ‘anhu) was close to passing away, he called for an old, woolen jubbah and instructed those present saying, “Bury me in this jubbah, for I encountered the disbelievers during the Battle of Badr while I was wearing this jubbah. I only kept this jubbah so that I could be enshrouded in it when I pass away.” (Siyar A’laam min Nubalaa 3/77) Hazrat Mus‘ab bin Sa’d (rahimahullah), the son of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following: My father’s head was in my lap when he was close to passing away. At that time, tears began to flow from my eyes. Hazrat Sa’d (radhiyallahu ‘anhu) noticed this and asked me, “O my beloved son! What causes you to cry?” I replied, “I am crying due to your condition and that which I see befalling you (i.e. I am crying because you are about to pass away).” Hazrat Sa’d (radhiyallahu ‘anhu) replied, “Do not cry over me, for Allah Ta‘ala will never punish me, and I am from the people of Jannah (as mentioned by Rasulullah (sallallahu ‘alaihi wasallam) in his mubaarak Hadith, and I have full hope in the words of Rasulullah (sallallahu ‘alaihi wasallam) that Allah Ta‘ala will not punish me and will admit me into paradise). Indeed Allah Ta‘ala deals with the believers according to their good deeds which were performed for His sake. As for the disbelievers, then Allah Ta‘ala decreases their punishment on account of their good deeds. Once their good deeds are depleted, Allah Ta‘ala announces, ‘Every person who carried out a good deed should seek his reward from the one for whose sake he performed the deed.’” (Tabaqaat ibn Sa’d 3/108-109) The daughter of Hazrat Sa’d (radhiyallahu ‘anhu), Hazrat ‘Aa’ishah (rahimahallah), has mentioned that Hazrat Sa’d (radhiyallahu ‘anhu) left 250 000 dirhams in his estate. (Taareekh-ul-Islam 4/220) Hazrat Sa’d (radhiyallahu ‘anhu) passed away in his home in ‘Aqeeq, a place 10 miles from Madinah Munawwarah. He was then carried to Madinah Munawwarah where the governor, Marwaan bin Hakam, performed his Janaazah Salaah. (Tabaqaat ibn Sa’d 3/110) Source: Whatisislam.co.za

Guidelines regarding Male Haircuts Q: I know that it is not permissible for women to cut or trim their hair. However, I wish to enquire about male haircuts. Is it permissible for males to cut their hair in uneven lengths? I was informed that this is permissible as it does not enter under the prohibition of qaza’ mentioned in the Hadith. A: At the onset, one should understand that a believer's entire life is governed by the laws and injunctions of Shari’ah. In every aspect of one's life, whether relating to one's domestic, social and economic dealings, or one's ibaadaat, deeni rituals and acts of worship, one is commanded to follow the mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam). Similarly, in dressing and physical appearance, a believer is duty bound to emulate the way of Rasulullah (Sallallahu Alaihi Wasallam) and refrain from adopting the culture and ways of the kuffaar. In essence, every aspect of Islam is perfect and totally distinguished from all other religions. Islam has shown great importance to the laws regarding hair. It is for this reason that every kitaab of Hadith has a separate chapter dedicated to discussing the description of the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) and other related aspects. Making a Center Path when Combing the Hair Hazrat ibn Abbaas (Radhiyallahu Anhuma) mentioned that in the beginning of Islam, Rasulullah (Sallallahu Alaihi Wasallam) would conform to the ways of the Ahl-e-Kitaab in those matters regarding which no specific injunction was revealed by Allah Ta’ala. Therefore, Rasulullah (Sallallahu Alaihi Wasallam) would not make a center path when combing his blessed hair, as this conformed to the way of the Ahl-e-Kitaab (Jews and Christians). Later on, Wahi was sent to Rasulullah (Sallallahu Alaihi Wasallam) commanding him to oppose the ways of the Ahl-e-Kitaab in all matters. It was after this that Rasulullah (Sallallahu Alaihi Wasallam) opposed the ways of the Ahl-e-Kitaab in all matter and began to make a center path when combing his blessed hair. In this way, Allah Ta’ala wished that Islam be totally distinguished from all other religions. (Saheeh Muslim #2336) Allaamah ibnu Abdil Barr, Imaam Nawawi and Haafiz ibnu Hajar (Rahimauhumulah) have mentioned that it is mustahab for one to make a center path when combing his hair as this conforms to the mubaarak practice of Rasulullah (Sallallahu Alaihi Wasallam). [1] The Two Options regarding Hair In Fataawa Hindiyyah, it is mentioned that Shari’ah has given a person two options regarding his hair; he may either grow his hair or he may shave his hair. This is also mentioned in other kitaabs of Fiqh such as Raddul Muhtaar and Haashiyatut Tahtaawi. [2] In regard to these two options, the Fuqahaa mention that the option of growing the hair is preferred, as this was the constant amal (practice) of Rasulullah (Sallallahu Alaihi Wasallam). Apart from the occasions of Haj and Umrah, there is no other occasion on which it is reported that Rasulullah (Sallallahu Alaihi Wasallam) shaved his mubaarak head. Similarly, during the era of Rasulullah (Sallallahu Alaihi Wasallam), most of the Sahaabah (Radhiyallahu Anhum) were accustomed to growing their hair, as this conformed to the mubaarak way of Rasulullah (Sallallahu Alaihi Wasallam). Shaving the Head As far as the option of shaving the head is concerned, there are two views of the Fuqahaa. Imaam Tahaawi (Rahimahullah) and Allaamah Teebee (Rahimahullah) have mentioned that shaving the head is sunnah, as this conformed to the practice of Hazrat Ali (Radhiyallahu Anhu) which was approved by Rasulullah (Sallallahu Alayhi Wasallam). On the other hand, Haafiz ibnu Hajar (Rahimahullah) and Mulla Ali Qari (Rahimahullah) have mentioned that shaving the head is not sunnah as it was not the constant practice of Rasulullah (Sallallahu Alaihi Wasallam) and the other Khulafaa-e-Raashideen viz. Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthmaan (Radhiyallahu Anhum), as well as the majority of the Sahaabah (Radhiyallahu Anhum). Therefore, shaving the head is not sunnah but merely permissible. [3] Keeping Uneven lengths of Hair and Adopting Hairstyles of the Kuffaar The Hadith has commanded that all the hair be grown or the entire head be shaved. It is not reported in any Hadith that the Sahaabah (Radhiyallahu Anhum) would keep uneven lengths of hair. Rather, there are certain Ahaadith in which this type of hairstyle has been prohibited by Rasulullah (Sallallahu Alaihi Wasallam) and strongly condemned by the Sahaabah (Radhiyallahu Anhum). Hence, the hairstyles that are in vogue today such as shaving a portion of the head, keeping different lengths of hair and dying or styling the hair according to the fashions of the kuffaar are all impermissible and against the way of Islam. The Description of the Blessed Hair of Rasulullah (Sallallahu Alaihi Wasallam) The Ahaadith have described three lengths of the blessed hair of Rasulullah (Sallallahu Alaihi Wasallam). 1. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed earlobes. This length of hair is referred to in the Hadith as wafrah. [4] 2. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed shoulders. This length of hair is referred to in the Hadith as jummah. [5] 3. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach between his blessed earlobes and shoulders. This length of hair is referred to in the Hadith as limmah. [6] It is commendable for one to grow his hair according to these lengths as these conform to the mubaarak appearance of Rasulullah (Sallallahu Alaihi Wasallam). However, it should be understood that in regard to the hair, since Shari’ah has given a person the two options of either growing the hair or shaving the hair - and there is no injunction from the side of Shari’ah commanding a person to grow his hair to any specific length - if a person keeps his hair shorter than the lengths mentioned in the Ahaadith regarding the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam), it will be permissible. Nevertheless, men should refrain from growing their hair further than the shoulders or tying their hair into a plait or bun as these styles are specific to women, and Shari’ah has prohibited men from emulating women in their dressing, appearance, etc. This is clearly seen in the following Hadith: عن ابن عباس رضي الله عنهما قال لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال (صحيح البخاري رقم 5885) Hazrat ibn Abbaas (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) cursed those men who emulate women, and those women who emulate men.” Guidelines regarding Male Haircuts In regard to the topic of permissible and impermissible haircuts , Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu) have prepared a detailed article outlining the Islamic perspective of haircuts and providing guidelines through which one will be able to refrain from kuffaar emulation. [7] Below we will mention a few of the Shar’ee guidelines in regard to cutting the hair as well as some of the important points detailed in the article of Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu). It is essential for one to adhere to these guidelines in order to emulate the sunnah and refrain from adopting the alien culture of the kuffaar. Basically, there are four styles in which people cut their hair: 1. The first style is where the entire head is shaved, or all the hair on the head is cut to an equal length. Shari’ah has permitted this style. It is reported regarding Hazrat Ali (Radhiyallahu Anhu) that he used to shave his head. عن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من ترك موضع شعرة من جنابة لم يغسلها فعل بها كذا وكذا من النار قال علي فمن ثم عاديت رأسي ثلاثا وكان يجز شعره (سنن أبي داود رقم 249) Hazrat Ali (Radhiyallahu Anhu) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Whichever person in the state of janaabah performs ghusal and leaves an area equal to a strand of hair without washing it, he will be undergo such-and-such punishment of Jahannum.” Hazrat Ali (Radhiyallahu Anhu) thereafter said three times, “Since then, (it is on account of the fear that I should not leave out any portion of my hair unwashed during ghusal that) I treated (the hair of) my head with enmity (and would remove all my hair through shaving my head).” Therefore, Hazrat Ali (Radhiyallahu Anhu) would shave his head. 2. The second style is where the hair of one portion of the head (or different portions of the head) is shaved while the remaining hair on the head is not shaved. This style is not permissible. The Hadith has prohibited this and termed it as qaza’. عن ابن عمر أن النبي صلى الله عليه وسلم رأى صبيا قد حلق بعض شعره وترك بعضه فنهاهم عن ذلك وقال احلقوه كله أو اتركوه كله (سنن أبي داود رقم 4195) Hazrat Abdullah bin Umar (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) saw a child whose head was partially shaved (i.e. a portion was shaved and a portion was left). Rasulullah (Sallallahu Alaihi Wasallam) prohibited them from cutting the hair in this manner and said, “Shave all the hair or leave all the hair.” Similarly, we find that the Sahaabah (Radhiyallahu Anhum) objected to these impermissible haircuts, where a portion of the head is shaved while the remaining hair is kept. عن أبي سلام قال دخلت على عائشة وفي رأسي قزع فأمرت به فجز أو حلق (مصنف ابن أبي شيبة رقم 25782) Hazrat Abu Salaam (Rahimahullah) narrates, “I once entered into the presence of Hazrat Aa’ishah (Radhiyallahu Anha) while some of the hair on my head was shaved and the remaining hair on my head was left. Hazrat Aa’ishah (Radhiyallahu Anha) commanded regarding my hair (that all the hair be removed). Hence, all my hair was removed or shaved.” عن الحجاج بن حسان قال دخلنا على أنس بن مالك فحدثتني أختي المغيرة قالت وأنت يومئذ غلام ولك قرنان أو قصتان فمسح رأسك وبرك عليك وقال احلقوا هذين أو قصوهما فإن هذا زي اليهود (سنن أبي داود رقم 4197) Hazrat Hajjaaj bin Hassaan (rahimahullah) narrates, “We once entered into the presence of Hazrat Anas (radhiyallahu ‘anhu). My sister mentioned to me, ‘You were a young boy at the time, and you had two plaits. Hazrat Anas (radhiyallahu ‘anhu) passed his hand over your head and made du‘aa for you to be blessed with barakah (blessings). Hazrat Anas (radhiyallahu ‘anhu) then said, ‘Shave these two (plaits)” or he said, “cut them (i.e. totally remove them), as this is the style of the Jews .’’” Allamah Nawawi (Rahmatullahi Alaih) has explained that the reason for Hazrat Anas (Radhiyallahu Anhu) commanding that the plaits of the child be shaved or totally removed was that this was qaza’ as the remaining hair of the head was shaved. It should be noted that in the above-mentioned Ahaadith, though Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah disapproved that the hair of a child be cut in the style of qaza’, the Muhadditheen and Fuqahaa have mentioned that the prohibition of qaza’ is not restricted to a child. Rather, it applies to adults as well. 3. The third style is where the hair of one portion or different portions of the head is cut shorter while the remaining hair is left longer. Though this will not enter under the definition of qaza’ mentioned in the Hadith, it will not be permissible as this resembles the ways of the kuffar. There are many Ahaadith that prohibit resembling the ways of the kuffaar. Rasulullah (Sallallahu Alaihi Wasallam) said: عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم (سنن أبي داود رقم 403) The one who emulates a people will be counted amongst them (in the court of Allah Ta’ala) The esteemed and renowned commentators of Hadith, Allaamah Nawawi (Rahimahullah) and Allaamah Aini (Rahimahullah), have mentioned that the impermissibility of qaza’ is due to one of three reasons: Disfiguring the natural way Allah Ta’ala has commanded that the hair be kept. Resembling the Jews. Resembling the ways of immoral people. [8] Hence, we understand that the above three reasons for the impermissibility of qaza’ are also found in the case where one cuts his hair to different lengths. 4. The fourth style is that which resembles the styles and fashions of the kuffaar. This includes the situation where one cuts his hair at an even length, but styles it or dyes it with colors that resemble the ways and fashions of the kuffaar. This is also impermissible in Shari’ah. Among the impermissible hairstyles are those listed below: • Crew cut • Buzz cut • Dreadlocks • Fohawk • Mowhawk • Flattop • Spikes • Cornrows • Half ponytail • Step Cutting the Hair in Different Lengths If one has to closely examine the Hadith of Hazrat ibn Umar (Radhiyallahu Anhuma) mentioned above wherein Rasulullah (Sallallahu Alaihi Wasallam) had commanded that a portion of the head of the child should not be shaved while the remaining hair be left, one will find that at the end of the Hadith, Rasulullah (Sallallahu Alaihi Wasallam) highlighted the Islamic perspective in regard to growing the hair. Rasulullah (Sallallahu Alaihi Wasallam) said: احلقوه كله أو اتركوه كله [9] “Shave the hair entirely or leave the hair entirely”. From this statement of Rasulullah (Sallallahu Alaihi Wasallam), “Shave the hair entirely or leave the hair entirely”, one understands that in the case where a person wishes to shave his hair, then one should shave the entire head. Similarly, if one wishes to keep his hair, then he should keep all his hair at the same length. In other words, all the hair of the head should be treated equally. If one wishes to keep the hair, then he should keep all the hair at the same length and should not cut some and leave some. This meaning will be easily understood from the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would keep their hair. Similarly, this can also be understood from the context of Haj where Rasulullah (Sallallahu Alaihi Wasallam) gave the Sahaabah (Radhiyallahu Anhum) the two options of either shaving the hair or trimming it. It is not reported that the Sahaabah (Radhiyalahu Anhum) would trim their hair at uneven lengths. Hence, this statement of Rasulullah (Sallallahu Alaihi Wasallam) “Shave the hair entirely or leave the hair entirely” should be understood in the correct context in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) were growing and keeping their hair. Therefore, for one to understand this Hadith in any other way and feel that if one keeps all his hair, but cuts it at uneven lengths, then it will be permissible, as he is still keeping all his hair, this will be incorrect as it opposes the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would grow and keep their hair. Hence, in today’s times, the trend of cutting the hair at different lengths is the way of the kuffaar and not the way of the sunnah. Another Form of Qaza’ Nowadays, when men cut their hair, they neaten the nape area by shaving the hair on the nape. Similarly, they sometimes neaten the area behind the ears by shaving the hair in that area. In this regard, it is important to bear in mind that if the one shaving the hair on the nape has to remove some of the hair above the nape (i.e. he removes some of the hair of the head) then this will also be regarded as qaza’ according to the Ulamaa and will hence be impermissible. Accordingly, if while neatening the area behind the ears, one has to remove extra hair past the hairline, it will also be regarded as qaza’ and will be impermissible. This point has been highlighted by Mufti Ahmed Khaanpuri (Daamat Barakaatuh) in Mahmood-ul-Fataawa. [10] Conclusion We make du’a that Allah Ta’ala bless us with the tawfeeq of preserving Islam in its pure and pristine form, living our entire lives in accordance to the mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and refraining from emulating the kuffaar in their culture and ways. We should realize that true respect, honour and dignity can only be attained by following the pristine, pure teachings of Islam and the mubaarak sunnah of Nabi (Sallallahu Alaihi Wasallam) in all facets of our lives.If we seek honour and respect elsewhere, we will bring nothing but disgrace and humiliation to ourselves. Hazrat Umar (Radhiyallahu Anhu) has emphasized: إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله (حاكم #207) "We were the most disgraced of people. Allah Ta’ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta’ala has honoured us (Islam), Allah Ta’ala will disgrace us." [1] (كان أهل الكتاب يسدلون أشعارهم وكان المشركون يفرقون رؤسهم وكان رسول الله صلى الله عليه وسلم يحب موافقة أهل الكتاب فيما لم يؤمر به فسدل ناصيته ثم فرق بعد) قال أهل اللغة يقال سدل يسدل ويسدل بضم الدال وكسرها قال القاضي سدل الشعر إرساله قال والمراد به هنا عند العلماء إرساله على الجبين واتخاذه كالقصة يقال سدل شعره وثوبه إذا أرسله ولم يضم جوانبه وأما الفرق فهو فرق الشعر بعضه من بعض قال العلماء والفرق سنة لأنه الذي رجع إليه النبي صلى الله عليه وسلم قالوا فالظاهر أنه إنما رجع إليه بوحي لقوله إنه كان يوافق أهل الكتاب فيما لم يؤمر به قال القاضي حتى قال بعضهم نسخ المسدل فلا يجوز فعله ولا اتخاذ الناصية والجمة قال ويحتمل أن المراد جواز الفرق لا وجوبه ويحتمل أن الفرق كان باجتهاد في مخالفة أهل الكتاب لا بوحي ويكون الفرق مستحبا ولهذا اختلف السلف فيه ففرق منهم جماعة واتخذ اللمة آخرون وقد جاء في الحديث أنه كان للنبي صلى الله عليه وسلم لمة فإن انفرقت فرقها وإلا تركها قال مالك فرق الرجل أحب إلي هذا كلام القاضي والحاصل أن الصحيح المختار جواز السدل والفرق وأن الفرق أفضل والله أعلم(شرح النووي على مسلم 15/90) وَفِيهِ أَيْضًا مِنَ الْفِقْهِ أَنَّ الْفَرْقَ فِي الشَّعْرِ سُنَّةٌ وَأَنَّهُ أَوْلَى مِنَ السَّدْلِ لِأَنَّهُ آخِرُ مَا كَانَ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا الْفَرْقُ لَا يَكُونُ إِلَّا مَعَ كَثْرَةِ الشَّعْرِ وَطُولِهِ وَالنَّاصِيَةُ شَعْرُ مُقَدَّمِ الرَّأْسِ كُلُّهُ وَسَدْلُهُ تَرْكُهُ مُنْسَدِلًا سَائِلًا عَلَى هَيْئَتِهِ وَالتَّفْرِيقُ أَنْ يُقَسِّمَ شَعْرَ نَاصِيَتِهِ يَمِينًا وَشِمَالًا فَتَظْهَرَ جَبْهَتُهُ وَجَبِينُهُ مِنَ الْجَانِبَيْنِ وَالْفَرْقُ سُنَّةٌ مَسْنُونَةٌ.( التمهيد 6/75) قوله ثم فرق بعد في رواية معمر ثم أمر بالفرق ففرق وكان الفرق آخر الأمرين ومما يشبه الفرق والسدل صبغ الشعر وتركه كما تقدم ومنها صوم عاشوراء ثم أمر بنوع مخالفة لهم فيه بصوم يوم قبله أو بعده ومنها استقبال القبلة ومخالفتهم في مخالطة الحائض حتى قال اصنعوا كل شيء الا الجماع فقالوا ما يدع من أمرنا شيئا إلا خالفنا فيه وقد تقدم بيانه في كتاب الحيض وهذا الذي استقر عليه الأمر ومنها ما يظهر لي النهي عن صوم يوم السبت وقد جاء ذلك من طرق متعددة في النسائي وغيره وصرح أبو داود بأنه منسوخ وناسخه حديث أم سلمة أنه صلى الله عليه و سلم كان يصوم يوم السبت والأحد يتحرى ذلك ويقول أنهما يوما عيد الكفار وأنا أحب أن أخالفهم وفي لفظ ما مات رسول الله صلى الله عليه و سلم حتى كان أكثر صيامه السبت والأحد أخرجه أحمد والنسائي وأشار بقوله يوما عيد إلى أن يوم السبت عيد عند اليهود والأحد عيد عند النصارى وأيام العيد لا تصام فخالفهم بصيامها ويستفاد من هذا أن الذي قاله بعض الشافعية من كراهة إفراد السبت وكذا الأحد ليس جيدا بل الأولى في المحافظة على ذلك يوم الجمعة كما ورد الحديث الصحيح فيه وأما السبت والأحد فالأولى أن يصاما معا وفرادى امتثالا لعموم الأمر بمخالفة أهل الكتاب قال عياض سدل الشعر إرساله يقال سدل شعره وأسدله إذا أرسله ولم يضم جوانبه وكذا الثوب والفرق تفريق الشعر بعضه من بعض وكشفه عن الجبين قال والفرق سنة لأنه الذي استقر عليه الحال والذي يظهر أن ذلك وقع بوحي لقول الراوي في أول الحديث إنه كان يحب موافقة أهل الكتاب فيما لم يؤمر فيه بشيء فالظاهر أنه فرق بأمر من الله حتى ادعى بعضهم فيه النسخ ومنع السدل واتخاذ الناصية وحكى ذلك عن عمر بن عبد العزيز وتعقبه القرطبي بأن الظاهر أن الذي كان صلى الله عليه و سلم يفعله إنما هو لأجل استئلافهم فلما لم ينجع فيهم أحب مخالفتهم فكانت مستحبة لا واجبة عليه وقول الراوي فيما لم يؤمر فيه بشيء أي لم يطلب منه والطلب يشمل الوجوب والندب وأما توهم النسخ في هذا فليس بشيء لا مكان الجمع بل يحتمل أن لا يكون الموافقة والمخالفة حكما شرعيا إلا من جهة المصلحة قال ولو كان السدل منسوخا لصار إليه الصحابة أو أكثرهم والمنقول عنهم أن منهم من كان يفرق ومنهم من كان يسدل ولم يعب بعضهم على بعض وقد صح أنه كانت له صلى الله عليه و سلم لمة فإن انفرقت فرقها وإلا تركها فالصحيح أن الفرق مستحب لا واجب وهو قول مالك والجمهور.( فتح الباري 10/362) [2] وفي روضه الزندويستي أن السنة في شعر الرأس إما الفرق وإما الحلق وذكر الطحطاوي الحلق سنة ونسب ذلك إلى العلماء الثلاثة كذا في التتارخانية.(الفتاوى الهندية 5/357) قوله ( وأما حلق رأسه إلخ ) في الروضة للزندويستي أن السنة في شعر الرأس إما الفرق أو الحلق وذكره الطحاوي أن الحلق سنة ونسب ذلك إلى العلماء الثلاثة.( رد المحتار 1/407) وفي روضة الزند ويستى السنة في شعر الرأس اما الفرق واما الحلق.( حاشية الطحطاوي على مراقي الفلاح ص526) [3] وكان أي علي يجز أي يحلق شعره رضي الله عنه وبهذا الحديث استدل الطيبي على سنية حلق الرأس لتقريره صلى الله عليه وسلم ولأنه من الخلفاء الراشدين الذين أمرنا بمتابعة سنتهم ورد عليه القاري وابن حجر فقالا: إن فعله - رضي الله عنه - إذا كان مخالفا لسنته عليه الصلاة والسلام وبقية الخلفاء يكون رخصة لا سنة. (بذل المجهود 1/152) [4] حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، قال: سمعت أبا إسحاق، قال: سمعت البراء، يقول: «كان رسول الله صلى الله عليه وسلم رجلا مربوعا بعيد ما بين المنكبين عظيم الجمة إلى شحمة أذنيه عليه حلة حمراء ما رأيت شيئا قط أحسن منه صلى الله عليه وسلم». (صحيح مسلم رقم 2337) [5] حدثنا محمود بن غيلان حدثنا وكيع حدثنا سفيان عن أبي إسحق عن البراء قال : ما رأيت من ذي لمة في حلة حمراء أحسن من رسول الله صلى الله عليه و سلم له شعر يضرب منكبيه بعيد ما بين المنكبين لم يكن بالقصير ولا بالطويل. (سنن الترمذي رقم 1724) [6] حدثنا سليمان بن داود، قال: أخبرنا عبد الرحمن، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: " كان شعر رسول الله صلى الله عليه وسلم دون الجمة، وفوق الوفرة ".(مسند أحمد رقم 24871) [7] أحسن الفتاوى 8/79-86 ، محمود الفتاوى 3/274-278 [8] فإن قلت ما الحكمة في النهي عن القزع قلت تشويه الخلقة وقيل زي اليهود وقيل زي أهل الشر والدعارة.(عمدة القاري 22/58) قال العلماء والحكمة في كراهته أنه تشويه للخلق وقيل لأنه أذى الشر والشطارة وقيل لأنه زي اليهود وقد جاء هذا في رواية لأبي داود والله أعلم.( شرح النووي على مسلم 14/104) [9] سنن أبي داود رقم 4195 [10] محمود الفتاوى 3/274-278 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

9 Lessons from Surah Hujurat When a glass breaks, the sound of breaking disappears in mere moments, but the glass pieces are scattered all over, hurting whoever walks over it. Similarly, when you say something that hurts someone's emotions and feelings, your words disappear, but the pain in the heart remains for a long time. Therefore, before uttering any statement, remember the nine advises and prohibitions that Allah Ta’ala has given in Surah Hujurat: 1.فتبينوا: "Fa Tabayyanu" Investigate: whenever you receive an information, ensure it is accurate lest you harm people out of ignorance. 2.فأصلحوا: "Fa Aslihu" Reconciliation: reconcile between one’s fellow Muslim as believers are brothers/sisters to one another. 3. وأقسطوا: "Wa Aqsitu" Act justly: whenever there is a dispute and one is attempting reconciliation, act justly among both parties as Allah loves those who are just. 4.لا يسخر : "La Yaskhar" Don't ridicule people, perhaps they may be better than you in the eyes of Allah. 5.ولا تلمزوا : "Wa La Talmizu" Don't insult one another. 6. ولا تنابزوا:"Wa La Tanabazu" Don't call each other with offensive nicknames. 7.اجتنبو كثيرا من الظن : "Ijtanibu Kathiiran minaz zan" Avoid negative assumptions, indeed some of the assumptions are sins. 8.ولا تجسسوا : "Wa La Tajassasu" Don't spy on each other. 9. ولا يغتب بعضكم بعضا: "Wa La Yaghtab" Don't backbite about each other. It is a sin equivalent to eating your dead brother's flesh. Jamiatul Ulama (KZN) Council of Muslim Theologians