Abu Qutaybah

We've moved

2011-08-03T18:22:00.001+01:00

Assalamu 'alaykum,

We have now moved to www.abuqutaybah.wordpress.com.

W/salam.

Blessings - ash-Shinqiti

2009-11-17T01:33:00.000Z

An Important Article

2009-10-30T22:18:00.002Z

Assalamu 'alaykum,

Below is an important article by Sheikh Haitham al Haddad on "discussing terrorism & Jihad"

All praise belongs to Allah and blessings and peace be upon the final prophet Muhammad (peace be upon him).

We have recently seen a number of articles and lectures by various speakers and scholars about jihad and terrorism, and although these brothers have sincere intentions (and we ask Allah to reward and guide them), I fear that this discourse is lacking the basic framework of an academic methodology, and as a result it can easily be misleading and cause more problems than it solves.

The most fundamental principle to be considered prior to any discussion concerning any given topic is to define the major terms used throughout that discussion. With reference to recent discussions, we find that they revolve around the terms 'terrorism' and 'jihad' and are used in an attempt to condemn those who misunderstand the two, yet commentators fail to provide comprehensive and accurate definitions for them. As a result, discussions become relative where all understand terrorism and jihad according to their own view. Modernists will see it as a proof that the concept of jihad should be re-interpreted according to Western imperial views dominated by an anti-Islamic agenda whereby the ‘correct’ and ‘moderate’ understanding of jihad does not include any type of physical engagement, including self-defence which of course is preposterously incorrect. Others will capitalise on this warped view in order to justify their ideological opinions regarding jihad in that it is limited to ones struggle against his/her own whims and desires.

For those who have become embroiled in this discussion, it makes no difference as to whether a clarification is offered that these incorrect forms are not the jihad that they meant, or that their statements were misunderstood. What is of importance however, is that which the average reader understands, and therefore, providing clear and precise definitions must be a priority in order to avoid any possible confusion. In addition, it is notable that many lectures and articles written against the so-called jihadists use an emotional tone – the same tool employed by ‘jihadists’ themselves, and this consequently lacks the ability to convince those who believe that they are the ‘authentic’ Mujahideen. It is also surprising that commentators use blanket statements and basic and very vague weak arguments given that ‘jihadist’ discourse has developed providing answers for most of the textual and rational evidences used against its mission and ambition.

Since 9/11, the ‘war on terror’ has become a legitimate justification by many non-Muslim governments to invade Muslim lands, confiscate their resources and torture Muslims in other parts of the world through the practice of military renditions. It is extremely evident that the term ‘war on terror’ is merely an excuse to terrorise Muslims wherever they are, and so, we should be asking as to who the real terrorists are? Do Muslims terrorise them or is it the other way round? Despite this, it is shocking that some of our scholars and speakers still talk and act in ways that play into the hands of the very agencies that are fighting their own people! It is ironic to see some, including speakers or even scholars, using the same terms these anti-Muslims use without exerting any efforts to provide clear definitions. Under the banner of ‘together united against extremism’ some Muslims support spying on Muslims living in non-Muslim countries, and even go to the extent of supporting the prohibition of well established Islamic practices since they are assumed to be symbols of extremism in the 'war against terrorism'. These speakers must not be as naive to assume that they themselves are viewed as extremists by many, including those who attribute themselves to Islam.

One of the major concerns at this given juncture is that those who believe in this so-called jihadist methodology become more content that their opponents’ rhetoric is falsehood and so weak that they cannot manage to even produce a consistent (let alone strong) argument! Let us remember that if one holds the truth but is unable to deliver it in a convincing manner it can instead become a source of misguidance for many. This is why Allah sent his Prophets with clear evidence, He said, “Then! Are the Messengers charged with anything but to convey the Message clearly?”[1] The Prophet also said "Every Prophet has been given signs/verses the like of which, people believe in.” The scriptural texts quoted in most anti-jihadist literature to prove that killing innocent people is an act of great corruption and mischief on Earth is overplayed, and there is a lack of clear and comprehensive interpretation clarifying the boundaries between what is true jihad and what is not. It is known that ‘jihadists’ agree with these texts, but countering the argument by simply stating that these verses speak about those who kill innocent people. They state that the people killed by their operations are not completely innocent but either guilty of killing Muslims in other parts of the world or aiding those who perpetrated those acts. An example of this issue is when anti-jihadists state that jihadists are extremists and evil as Allah says, “And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for a just cause, nor commit illegal sexual intercourse; and whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection, and he will abide therein in disgrace”.[2] The jihadist simply respond by saying that this verse is actually proof against the anti-jihadists since Allah states the exception is a “just cause” and jihad and self defence is ‘a just cause’ for killing others who aim to kill you and rape your wives and daughters!

One thing that is extremely questionable is the intended aim of this discussion. Are those who intend to blow themselves up going heed such advice? It is known that those who would carry out such actions would never listen to such commentators, and instead, such comments will only serve to alienate them further, ultimately fuelling the so-called jihadists to become even more active and resourceful. It will provoke many of them to refute these weak arguments inevitably aiding them to win over the same people whom these speakers want to ‘save’. Furthermore, many of these statements and comments articulated by scholars and speakers were welcomed by non-Muslim agencies with gratitude, something that ‘jihadists’ will undoubtedly claim confirms that these commentators are merely ‘agents of oppressive regimes’.

Commentators might argue that they must make such statements in order to protect their own projects and organisations against any accusation of extremism. If so, I implore them to carefully reconsider this position of theirs, as it could lead them, whether knowingly or unknowingly, to fall into Allah’s condemnation of those who side with people who have an anti-Islamic agenda in an attempt to guard themselves against them. He, the Most High says, "And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some misfortune of a disaster may befall us." Perhaps Allah may bring a victory or a decision according to His Will. Then they will become regretful for what they have been keeping as a secret in themselves."[3] Moreover, they should not commit the very same mistake that they condemn! Both parties use incomplete and/or emotional arguments to prove their stance. They haste to an unsubstantiated conclusion believing that promoting it is nothing but advancing the interest of the Ummah. The situation becomes worse if the underlying motive is one’s self or organisation’s interest.

In conclusion, I would like to advise our brothers, whether they be preachers or scholars to exercise careful consideration in regards to anything they say, and in particular, complicated matters such as jihad in the current context. Our brothers should not be fooled by those who welcome their statements, something which might later be the cause of a regrettable reaction. If we feel that we have no choice but to speak about such issues, we should avoid projecting our views in a way that implies that ours is the ultimate truth and anyone who disagrees is an extremist or has gone astray. The same advice must be said to those who believe that they are protecting the honour of the ummah (Muslim nation) by calling for what they see as Jihad.

And Allah knows best.

Notes:
Source: www.islam21c.com

[1] 16:35
[2]25:68-69
[3]5:52

Revised Study Plan

2009-10-16T00:43:00.002+01:00

Some of you may have read the study plan which I posted not long ago.

Well here is a revised version giving more info regarding the books on the essential booklist. I am planning to improve this study plan gradually as I want to learn from your feedback about its suitability, level, practicality etc.

The next stage for me will be to add a "review section" for each book. This will essentially be a set of basic questions for each chapter of each book. You will be able to use these questions to test your understanding of what you have read.

Please leave some feedback if you have any suggestions. (Remember, this is a beginner's study plan.)

Study Plan (revised)

This is a study plan for those who work/study full time.

Essential Booklist:

Qur’an:

· How to approach and understand the Qur’an – By J.Zarabozo. Publishers: al Basheer Publications USA. This book focuses on how we should truly read & study the Qur’an. Many unfortunately do not know how to approach the Qur’an and thus do not benefit from it. This book will transform the way you study the Qur’an especially for those who are not acquainted with the teachings of the Qur’an. NOTE: this book seems to be out of print yet should be available to purchase directly from the publishers (USA).

· Introduction to the sciences of the Qur’an. – By Yasir Qadhi. Publishers: al Hidayaah, UK. This book should be read after the previous book as it delves into more detail surrounding the ‘technical’ issues such as how the Qur’an was revealed, compiled, how it is arranged, interpreted, the history of its translation and other beneficial topics that will increase one’s knowledge of this sacred text and thus will bring one closer to Allah (swt)

· Etiquettes of the bearers of the Qur’an – Imam Aajurri. Publishers: al Qur’an Society, UK. This is a brief and concise book written centuries ago, which discusses the etiquettes for those who wish to bond a special relation with the Qur’an.

· Tafseer Ibn Katheer (10 volumes), Publishers: Darussalam, Saudi Arabic. This is a classical yet simple commentary of the Qur’an. It is recognised as the most reliable and accepted commentaries that exist. There are also many online versions as well.

· In the shade of the Qur’an (15 Volumes) - By Sayyid Qutb. Publishers: Islamic Foundation, UK. Written by a somewhat controversial figure, this author has penned downt an earnest, sincere and sober look at man's contemporary achievements and difficulties in the light of the message of the Qur'an. It is an effort to vigorously explore its rich wisdom, and expand its invaluable guidance for the benefit of an increasingly ‘sophisticated’, yet highly perplexed modern society. A pdf version can be found here: http://www.kalamullah.com/shade-of-the-quran.html

· Translation of the Qur’an. There are numerous translations available, from amongst the most accurate translations is the Saheeh international print.

Sunnah:

· The authority and importance of the Sunnah – By J.Zarabozo. Publishers: al Basheer (USA). As can be seen from the title, this books focuses on the role of the Sunnah in our religion and how important it is. In a time where people are beginning to ignore the sunnah as well as down play its role, this work serves to be an important effort in defining and establishing a major aspect of our faith.

· Basics & Benefits from the Forty Hadeeth of Imam an-Nawawi (2 Parts) – By Nathim Sultan. Publishers: Dar of Islamic Heritage, USA. The Forty Hadith of Imam an-Nawawi is a small collection of unique Prophetic traditions covering different aspects of our religion. This concise commentary provides very beneficial principles and benefits that can be derived from the sayings.

· Commentary of Imam- an-Nawawi’s Forty Hadeeth: J.Zarabozo’s three-volume commentary. Publishers: al Basheer (USA). This is another commentary but far more extensive and detailed and extremely beneficial. This work is a true masterpiece.

· Introduction to the science of Hadith – By S.Hasan. Publishers: al Qur’an Society, UK. This is a brief text covering matters related to hadith compilation and how traditions are authenticated and declared weak. The text also covers the definitions of hadith terminology that are extensively used in other books of Islamic knowledge.

· Textbook of Hadith studies – Hashim Kamali, Publishers: Islamic Foundation. (Similar to the above but in more detail)

· Nukhbatul Fikr – Ibn Hajar. This is a classical text covering Hadith terminology. It is a useful text to study in order to get a feel of classical literature.

· Summarised Saheeh al Bukhari, Publishers: Darus Salam, Saudi. The most authentic collection of Prophetic traditions and the most authentic book after the book of Allah. This is not a text that one can study by themselves but nevertheless useful to have as a basic reference as well as.

‘Aqeedah:

· Explanation of the three fundamental principles - By Ibn ‘Uthaymeen. Publishers: al Hidaayah, UK. Every person will be asked by the angels in his grave: Who is your Lord? Who was your Messenger and what was your deen? These pivotal questions require that a person is aware of the answers to these questions based upon certainty and sound knowledge. This introductory text alongside its explanation will equip its reader with the fundamental knowledge that every believer should be aware of.

· Explanation of Kitaab at-Tawheed – by as-Sa’adi , al Hidaayah Publications, UK. (Preferably studied with a teacher). This text covers vital matters related to Monotheism and Polytheism. As a believer one should be aware of matters of shirk in order not to fall into it.

· The Creed Series (6 vols) by Sulayman al Ashqar. Publishers: IIPH, Saudi. This is a detailed series covering the topics: Belief in Allah, The world of the Noble Angels, The World of the Jinn and Devils, The Messengers and Messages, The Final Day (3 parts) and Divine Will and Predestination. This is an extremely thorough and well-researched series.

· Al ‘Aqeedah al Waasitiyyah – By Ibn Taymiyyah. Publishers: Dar us Sunnah (translated by Abu Rumaysah), UK. (This has to be studied with a teacher. An audio explanation is available by Abu Talha http://www.lewishamislamiccentre.com/media/theology ).

Fiqh:

· Manhaj as-Salikeen – Sa’adi

· ‘Umdatul Fiqh – Ibn Qudamah.

· Buloogh al Maram. (all three need to be studied with a teacher.)

History/Seerah:

· Lessons from the Seerah – Mustafa Siba’I. Publishers: IIPH, Saudi. This is a simple & small text covering the major events of the like of the Prophet (saw) and covers some of the important benefits that one can gain from his life.

· Seerah of Muhammad (saw) – Ali as-Sallaabi (3 vol) Publishers: Darus-Salam.

Arabic Studies:

· Medinah Books

· Al Ajaroomiyyah.

Heart Softeners/Spirituality.

· Riyadh as-Saliheen – By Imam an-Nawawi. Publishers: Darus Salam, Saudi. This is a hadith collection pertaining to the virtues of actions as well as matters related to the heart and day-to-day etiquettes of a believer. This is an essential book that no one can do without.

· Purification of the Soul, (group of authors), Publishers: al Firdous Publications. An essential read for those who want to cleanse their hearts from the spiritual diseases around us.

· Invocation of God. By Ibn al Qayyim, Publishers: Islamic Texts Society. Written by one of the greatest authors in Islamic Spirituality, Ibn al Qayyim offers in this text the wonders and benefits of remembering Allah (swt) and being close to him. It also elucidates the various aspects of spirituality that a believer should be aware of. This text is without a doubt one of the most valuable translations of classical Islamic literature available.

· The Spiritual Cure & Its Diseases – By Ibn al Qayyim, Publishers: al Firdous, UK. This book was written in response to a letter sent by a young Muslim who felt he was on the verge of destruction due to the sins that he was committing and couldn’t let go of. This work covers in great detail the ill effects of sin and how one can avoid them.

· The Exquisite Pearl – By as-Sa’adi. Publishers: al Jawziyyah Institute, UK. This is a basic poem related to the actions of the heart, such as loving, fearing, having reliance in Allah (swt) etc. Though it is a simple text, it is a

great text to use in a study circle where it could be elucidated on by someone who is familiar with the knowledge of sulook (spirituality).

The above is a very concise list of books that you should have to study from. Naturally there are a plethora of other books you can read for each subject, but these books should act as your pillars of knowledge. I have put the books in order of what book you should study first. (The order of the subjects was written randomly)

Devising a timetable:

Adhering to a timetable requires:

1. Dedication

2. Consistency

3. Discipline

4. Patience

Sit down for a while and ponder over the above four terms.

Ideally you should be studying a number of different subjects per week. Some are of the view that you should stick to one book and not move to another book until you have finished the first book, otherwise one’s reading could get confused and information muddled up. However the benefit of studying a number of subjects per week prevents boredom and makes reading more of an enjoyable and refreshing experience.

Remember to base your timetable around the lessons you already attend. Some of you will be attending the 40 Hadith and ‘Umdah class so make these two subjects the major subjects for your weekly studies. Add to that, the Arabic language.

Try and make one of subjects that you will be studying based on an audio explanation (e.g. al ‘Aqqedah al Waasitiyyah – Abu Talha). This will make your studying experience more dynamic and enjoyable.

The following is an example of what your timetable should be like:

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Sunday

‘Umdah Class

How to Approach.

10 Pages

The Authority of Sunah 10 Pages

Expl. 3 Fundamentals.

15 Pages.

Memorise Hadith for Friday.

Revise Hadith memorization.

Arabic H/W

40 Hadith Class.

Arabic H/W

Arabic Class.

Lessons of Sirah: 15 pages.

Revise ‘Umdah class and re-write notes.

· The above is only an example of how your timetable should look like.

It is important that when you are reading you set yourself a target of how many pages you should be reading. Always set yourself goals, as this will make you feel as though you are achieving something and therefore make it less likely for you to give up and feel de-motivated.

Remember, when setting your reading targets, be realistic! Start off with a comfortable amount for each reading session and if you find you are consistent in reaching your target; increase your reading target by a few pages.

· Have a monthly review of your reading achievements.

· NOTE TAKING: This is a science in and of itself. The aim in note taking is to be as minimal as possible. This is enable to revise the information you have studied very quickly and hence making the intake of knowledge easier. Note taking from textbooks is essentially summarising the text in front of you. If you find you are writing too much, then find ways of cutting out non-essential information or leaving out information that you already know very well.

· When completing a chapter in a book, pause and reflect on what you have learnt. If you have a friend, brother, sister, wife etc, sit them down and summarise to them what you have learnt from that chapter. If you have no one, try and jot down the main points from memory. Keep a hold of these chapter summarisations as they are an excellent way of revising.

· Always remember to read the Qur’an every day. Set yourself a wird, which is a fixed amount of Qur’an you set for yourself. The Qur’an is divided into juz’ / hizb (half’s and quarters). Set a target for memorization on a daily basis alongside revision. Remember, revision is just as important as memorization.

· With your reading, try and have a ‘casual’ reading book. Ideally this is a book that should give you spiritual nourishment. Have it by your side at home/work at all times. Whenever you have 5-10 minutes pick it up and read it.

· Finally, remember to seek Allah’s (swt) assistance in your studies. Make du’a constantly that He increases your knowledge and makes the knowledge that you gain beneficial for you in this dunya and akhirah.

Wa billahi at-Tawfeeq

And from Allah (swt) comes success.

al Murabitun

2009-10-07T16:11:00.006+01:00

Assalamu 'alaykum,

Here is a lecture on the famous battle of Zallaqah (Spain) where the Murabitun under the leadership of Yusuf bin Tashfeen defeated Alfonso VI.

I am sure many of you have never even heard of the Murabitun and that is why I am posting this lecture on the blog.

I hope you benefit from it.

Personal Study Plan

2009-10-06T13:37:00.005+01:00

Assalamu 'alaykum,

The following is a very basic study plan for those who wish to study Islam via English. This is not for the serious student of knowledge but for someone wishing to study Islam in a more systematic manner.

Study Plan

This is a study plan for those who work/study full time.

Essential Booklist:

Qur’an:

· How to approach and understand the Qur’an – J.Zarabozo

· Introduction to the sciences of the Qur’an. – Yasir Qadhi.

· Etiquettes of the bearers of the Qur’an – Imam Aajurri (al Qur’an Society).

· Tafseer Ibn Katheer/In the shade of the Qur’an (Sayyid Qutb) (Juzz Amma).

Sunnah:

· The authority and importance of the Sunnah – J.Zarabozo.

· Commentary of Imam- an-Nawawi’s forty hadeeth: Compendium of knowledge & wisdom – Ibn Rajab. Or J.Zarabozo’s three volume commentary.

· Introduction to the science of hadith – S.Hasan. (al Qur’an Society)

· Textbook of Hadith studies – Hashim Kamali

· Nukhbatul Fikr – Ibn Hajar. (This has to be studied with a teacher).

‘Aqeedah:

· Explanation of the three fundamental principles - Ibn ‘Uthaymeen.

· Explanation of Kitaab at-Tawheed – Sa’adi (preferably studied with a teacher)

· The ‘Aqeedah Series by Sulayman al Ashqar.

· Al ‘Aqeedah al Waasitiyyah – Ibn Taymiyyah. (This has to be studied with a teacher. An audio explanation is available by Ali Tamimi and Abu Talha).

Fiqh:

· Manhaj as-Salikeen – Sa’adi

· ‘Umdatul Fiqh – Ibn Qudamah.

· Buloogh al Maram. (all three need to be studied with a teacher.)

History/Seerah:

· Lessons from the Seerah – Mustafa Siba’I.

· Seerah of Muhammad (saw) – Ali as-Sallaabi (3 vol) Darus-Salam.

Arabic Studies:

· Medinah Books

· Al Ajaroomiyyah.

Devising a timetable:

Adhering to a timetable requires:

1. Dedication

2. Consistency

3. Discipline

4. Patience

Sit down for a while and ponder over the above four terms.

The following is an example of what your timetable should be like:

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Sunday

‘Umdah Class

How to Approach.

10 Pages

The Authority of Sunah 10 Pages

Expl. 3 Fundamentals.

15 Pages.

Memorise Hadith for Friday.

Revise Hadith memorization.

Arabic H/W

40 Hadith Class.

Arabic H/W

Arabic Class.

Lessons of Sirah: 15 pages.

Revise ‘Umdah class and re-write notes.

· The above is only an example of how your timetable should look like.

It is important that when you are reading you set yourself a target of how much you should be reading. Always set yourself goals, as this will make you feel as though you are achieving something and therefore make it less likely for you to give up and feel de-motivated.

· Have a monthly review of your reading achievements.

Wa billahi at-Tawfeeq

And from Allah (swt) comes success.

Study Plan

عيد مبارك

2009-09-20T10:21:00.005+01:00

To all viewers of this blog: taqaballahu minna wa minkum, wa kullu 'aamin wa antum bi khayr!

This is a joyous occasion to remember the blessing that Allah (swt) bestowed upon us for giving us the ability to fast this blessed month and for hopefully being forgiven.

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ [١٠:٥٨
Say: In the bounty of Allah and in His mercy: therein let them rejoice. It is better than what they hoard. (10:58)

وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ [٢:١٨٥

(He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. (2:185)

Akhukum, Abu Qutaybah

ash-Sharh al Mumti available to download

2009-09-18T11:33:00.005+01:00

Assalamu 'alaykum,

I have mentioned Shiekh ibn 'Uthaimeen's commentary on Zaad al Mustaqni' in many posts (see review of Zaad here:Abu Qutaybah: Book Review: Zaad al Mustaqni')

Well, I am pleased to say that you can download the entire 15 volumes from here in PDF format.

Note: Since writing the review of Zaad, I have come across two more prints of Zaad which probably beat all other prints in terms of accuracy and presentation.

The first was published (third print) by Ibn al Jawzi in 1429h and was overseen by Sheikh Muhammad bin Saalih al Habdaan and introduced by Sheikh Ibn 'Aqeel. This is a critical edition that compares a number of different manuscripts. The muhaqqiq also done a good job in typesetting the text as you can see:

المحرمات في النكاح

As you can see, he has broken the text into bullet points and spaced them out nicely allowing one to scribble some notes to its left. If you can get a pen with a very fine nib (o.1) you can surprisingly write a lot down. The following is an example of that:

باب الشروط و العيوب في النكاح

I would recommend that if anyone really wants to study this book in some detail they should abridge Ibn 'Uthaimeen's al Mumti' into the aforementioned print of Zaad. Doing so will allow to you to have the main points of the 15 volumes in one book, making revision of the text very easy.

You can download a PDF of the second edition from here.

The second print was published by Madar al Watan some five years ago and was edited by 'Abdur Rahman al 'Askar. The text comes fully vowelled with a good typeset. This print also has some good appendices:

Those masaa'il that not mentioned in Muqni'
Those masaa'il which have been placed in a difference place than was done in Muqni'
Repeated masaa'il
The masaa'il that differ from what is mentioned in Muqni'
The masaa'il that oppose the mashoor from the Madhab.

I recall Sheikh Haitham saying that this particular print is the best print available. You can also download it from here.

Wassalamu 'alaykum

What type of recitation do you prefer?

2009-09-17T04:48:00.003+01:00

Assalamu 'alaykum,

Without a doubt many of you have probably asked a friend of yours this Ramadhan: "What is the recitation like in such and such a mosque?" Some will reply: "His recitation is beautiful! He sounds just like so and so!".

Without a doubt, a pleasant recitation does help one to concentrate on one's prayer more, but I feel that many of us do not have a good criteria to truly decide good recitation (and I am not talking about Tajweed here). The Qir'ah in prayer is not simply meant to sound pleasing to your ears but it is meant to affect and move your heart. Tawoos reported that the Prophet (saw) was asked: "Which person has the best voice when reciting the Qur'an?" He (saw) replied: "He is the one who if you hear him you believe that he fears Allah."

So folks, it's not about how melodious his voice is, or how sweet his recitation is, nor about how similar he sounds like someone in particular. It's about whether he can make your heart (truly) soften to the remembrance of Allah.

I've prayed behind a number of different people and of those who I favour praying behind is someone who hasn't got great tajweed and definitely does not have a sweet voice, but when I hear him recite, I know he fears Allah and is truly aware of what he is reciting.

Salah is performed to remember Allah (swt) and not simply to enjoy listening to a melodious voice:

وَأَقِمِ الصَّلَاةَ لِذِكْرِي ﴿طه:١٤

"And establish the Prayer for My remembrance" (ta ha: 14)

The following is a clip of the late scholar, Sheikh Ibn Baz reciting the Qur'an in prayer. I personally found it to be very moving and I would have loved to pray behind him, probably more than any reciter that I know alive now.

Oh, and what happened to the OLD Mashari al 'Efasi?? Has anyone heard his old live recording of Surah Tawbah and Sajdah?? Ya Salaaaaam!

Wassalamu 'alaykum

You must listen to this

2009-09-12T12:41:00.002+01:00

Assalamu 'alaykum,

This is especially for those who understand Arabic; you must listen to this.

Make sure you are alone and there is no one to disturb you.

The Forgotton Virtues

2009-09-04T01:00:00.008+01:00

بسم الله الرحمن الرحيم

During the Month of Ramadhan I am sure we are all accustomed to hearing about the virtues of Ramadhan, the Qur’an and fasting etc. However, it is rare to hear about the virtues of two important aspects of fasting that we seldom do remember about their spiritual significance; suhoor & iftaar.

For many of us, iftaar & suhoor is not a spiritual experience, rather it is simply a means to only fill our stomachs. In this brief article I would like to mention some of the important Prophetic traditions related to these two aspects of our fast and their significance.

In one Hadith the Prophet (saw): “The one who fasts has two moments of happiness: when he breaks his fast and when he meets his Lord.” (Bukhari). The scholars commented on this narration saying that this happiness is a natural happiness due to the removal of his hunger and thirst. However, there is another reason why the believers should be happy as well. Namely that they were able to complete this great act of worship and that they are pleased that they are fulfilling the commandment of the their Lord in breaking their fast. In fact the Prophet (saw) said:“Indeed Allah is happy with his servant when he eats he praises Allah.” Therefore, when a person eats whilst being grateful, he will become delighted at the prospect that Allah (swt) will be happy with him. The Prophet (saw) also said: “The one who eats and is grateful is on the same level as the one who fasts and is patient.” (Bukhari &Tirmidhi, Albani: Saheeh).

Surely this should be a reason for us to be delighted with iftaar & for being delighted that Allah (swt) is our Lord and will be, insha’allah, happy with us. Essentially, this is also the reason why ‘Eid is such a joyous occasion, for it reflects one’s happiness in receiving Allah’s grace by being able to accomplish this great act of worship.

Another aspect of iftaar that the Prophet (saw) stressed about was the importance of hastening to break the fast and not to delay it. The Prophet (saw) said: “Mankind will continue to remain well as long as they hasten to break their fasts.” (Agreed Upon). Also the Prophet (saw) said: “This religion will remain to be manifest as long as people hasten in breaking their fast. This is because the Jews and the Christians delay in breaking their fasts.” (Abu Dawud – Hasan).

For some, the relationship between the manifestation of the religion and one’s hastiness in breaking the fast, might seem at first to be a bit obscure. However, the scholars mentioned that this is the case since it shows that if people are eager to be different from the People of The Book, and preserve their unique standards then that will entail that this religion will remain to be uncorrupted and unblemished by the ill practices of other faiths & traditions. Also, it shows that if the Ummah is eager in following the sunnah, stopping at it’s boundaries regardless of whether it agrees with their intellects or not, it will entail the manifestation of this religion since Allah (swt) will give tawfeeq to such people. Therefore, it is of no surprise that the Prophet (saw) said: “My ummah will continue to remain upon my sunnah as long as they do not delay their iftar until the stars appear.” (Abu Dawud – Hasan).

To summarise: Breaking the fast is a spiritual experience, it causes one to feel happy at the fact that they have completed a great act of worship by the grace of Allah (swt). One should also remember that thanking Allah for the food that he has provided us with leads to the pleasure of Allah (swt). This is especially important to state here because this is a golden opportunity to recognise the blessing of Allah (swt) for the food he has provided us with. We must also remember that hastening to break the fast is an important sunnah since we are differing from the Jews & the Christians.

Suhoor

The pre-dawn meal, suhoor is also another aspect of our fasting that we truly neglect and do not realise it’s significance. For some it is simply a means to ‘store up’ food for the coming day and nothing more. However, the Prophet (saw) would encourage his companions to have suhoor for a number of reasons other than to simply fill our stomachs; the Prophet (saw) said: “Have Suhoor for verily there is blessing in it.” (Agreed upon). Therefore the suhoor is an opportunity to reap some barakah. However, one may ask: “Where does the barakah lie in having suhoor?” To answer that, the following are some of the blessings that are attained through suhoor:

1. Following the Prophet’s sunnah.

2. Differing from the people of the book.

3. Strengthening ourselves for worship.

4. Repelling bad characteristics that are usually associated with hunger such as anger.

5. Opportunity to engage in charity by providing suhoor for others.

6. Opportunity to make dhikr & du’aa at a blessed time.

Therefore, there are plenty of sources of good in this great act of suhoor. It is of no surprise therefore that the Prophet (saw) said: “Indeed it is a blessing that Allah (swt) has given to all of you, so do not leave it!” (Nasaa’ie – Saheeh). He (saw) also said: “Have Suhoor even if it is a mouthful of water.” (Ibn Hibban – hasan/saheeh). In addition to that, how many of us remind ourselves of the the following hadith when we have suhoor?: “Indeed Allah and his Angels send salah for those who have suhoor.” (Tabarani – hasan/saheeh). The salah of Allah (swt) entails that He (swt) mentions that person amongst the highest of gatherings whilst the salah of the Angels entails them making istighfaar for those who have suhoor. Subhanallah, if this was the only virtue of suhoor then it would suffice as an encouragement to have suhoor and never leave it.

Remembering the virtues of any act of worship helps one to truly benefit spiritually from that act of worship, and this applies true to suhoor & iftaar as well. May Allah (swt) grant us the ability to benefit from our fasts, from dawn to dusk and make us feel the sweetness in worshipping him.

Bibliography:

Fath al Bari - Ibn Hajar al ‘Asqalani.

Lataa’iful Ma’aarif - Ibn Rajab al Hanbali.

Ray’ az Zam’aan - Sa’eed al ‘Affani.

Saheeh at-Targheeb wat-Tarheeb - al Albani.

Suhoor & Iftaar

Tamma bi-Fadlillah

2009-08-21T00:24:00.014+01:00

It was the 19th of December 2004 in my house when we began reading from Sh. Sa’adi’s Manhaj as-Saalikeen, a basic text in fiqh. It was a small group of brothers numbering approximately ten. Thereafter we moved the class to the local community centre and continued the lessons from there. The numbers increased to approximately 20 and continued like that until we reached the end of the section of ibaadaat. We also ended up using another brother’s house temporarily due to certain circumstances.

Since I felt the brothers needed to go through the section again I decided to redo the section of worship again and again but continued to go through the section of transactions with a smaller & more dedicated group of brothers privately in another brother’s house.

And after many years of these classes, we have by the grace of Allah (swt) completed the entire text of Manhaj as-Salikeen. Wal Hamdulillah. It took us in total 92 lessons (lasting approximately 90 minutes each) starting on the 19/12/2004 (8th of Dhul Qa’dah 1425) and finishing on the 20th of July 2009, 4:30pm (29th of Sha’baan 1430), the eve of the blessed month of Ramadhan. By the Qadr of Allah (swt) and without us even realising, the date I started to teach this book was the very same date that I began to study the very same book a year before in Egypt! i.e. 19/12/2003. It is also interesting to note that it took Sheikh Ibn Jibreen 3 weeks (intensively) to explain the entire book! (23 tapes of 90mins) That is what I call barakah! These lectures were later transcribed into the book: Ibhaaj al Mu’mineen (available in two volumes [published by Dar al Watan])

Experience & tadarruj.

No doubt the text of Manhaj is a simple one, devoid of the intricate masaa’il of more advanced texts such as Zaad & Daleel at-Taalib, however it is not to be belittled. At times I have come across people looking down at this text stating it is too simple yet I would wonder whether such people had a sound understanding of all the masaa’il mentioned within the text. This highlights a problem I see amongst many of the talabah; a lack of patience and no sense of tadarruj. Tadarruj is the gradual process of climbing the ladder of knowledge by mastering each step. Sheikh Haitham would always advise us not to simpler master one book and then move a lever higher, rather one should master other books on the same level before moving on to the next level. Hence, a taalib ul ‘ilm should never belittle any text however ‘simple’ it may be. Rather he should approach each text with haybah (veneration) and humble himself in front of it, realising that at one stage in his life, he had no understanding of that text. Imam ash-Shaafi’I used to say: “The more knowledge I gain, the more I realise how ignorant I am.” Yes, this is the effect of knowledge; it only humbles a person even more and makes a student lower his head in humility. Allah says: “And you have not been given of knowledge except a little.” (al Isra’:85).

Teaching is a great way to retain and preserve knowledge. Moreover, it is one of the essential facets of truly benefitting from knowledge as was outlined by Ibn al Qayyim in many of his works. I found myself resorting to more detailed books when explaining Manhaj, in particular Sheikh Uthaimeen’s ash-Sharh al Mumti’. I don’t think I have benefitted from any book like I have from ash-Sharh al Mumti’, a true masterpiece it is. I have also learnt that if one wants to teach a particular level, he has to be well grounded in the next level up since to elucidate on a fiqhi mas’alah requires depth, and ability to apply the mas’alah in various circumstances which requires a deeper understanding of the basic elements of the mas’alah which can only be gained through further studies/reading. Studying Manaar as-Sabeel & the Hashiyah of Rawdh al Murbi’ in fiqh with Sh Haitham really made me realise the importance of the last point, which he constantly refers to as the tasawwur (conception) of the mas’alah. Coming to think of it, I can honestly say that the Sheikh has developed a science of conceptualising fiqh (!): fiqhut-tasawwur al fiqh!! Those who have studied in depth fiqh with the Sheikh will know what I mean.

I have decided to put a recording up of our last lesson, which lasted relatively quickly as there were only a few masaa’il that needed to be covered. The chapters of Qismah & Iqraar were covered:

The following is a brief account of the text: Manhaj as-Salikeen:

In a letter penned by Sheikh Sa’adi to Sheikh Ibn ‘Aqeel in 1360 (i.e. 70 years ago), he says regarding manhaj:

“We have condensed it to such an extent that it has become shorter than all the other mukhtasaraat (abridged texts) that you are all aware of: (such as) the mukhtasar of al Muqni (i.e. Zaad al Mustaqni), al ‘Umdah & Akhsar al Mukhtasaraat. Hence it is smaller than all the aforementioned texts. It has been made concise such that it covers the major issues in each chapter. Moreover it is very clear and easy to understand and mentions the evidences (in certain places)…” In fact you will find that the author mentions the major proofs for each chapter based upon narrations from agreed upon sources. This approach is somewhat different from other basic texts since they are usually are void of evidences since they are usually mentioned in more detailed texts.

Sheikh Ibn ‘Aqeel also mentions in his introduction to the book that he (as-Sa’adi): “confined himself to mentioning the issues that occur often amongst people…” thus omitting the masaa’il that rarely occur.

In terms of the mathhab of the book, Sheikh Abdullah bin Abdur Rahman al Bassam says: “…Thus, our Sheikh authored this beneficial concise text conforming to one opinion of the mathhab (hanbali); whether that was the well known view of the mathhab or conforming with one of the other views of the mathhab…” There is also no doubt that the Sheikh was also inclined to many of the views of Sheikh ul Islam Ibn Taymiyyah (rh).

Best Prints Available:

There is no doubt that the best print available is the Ibn al Jawzi print, which was edited by Muhammad al Khudayr who conveniently broke down the book into masaa’il and numbered each mas’alah (the total number of masaa’il were 679 whereas in zaad there are approximately 3000 masaa’il as stated by Sh Bakr Abu Zayd [rh] in his madkhal).

There is also a decent print by Adwaa as-Salaf.

In terms of commentaries, then I am only aware of two: Ibhaaj al Mu’mineen by Sh. Ibn Jibreen which was published in two volumes as well as another brief commentary by Sulaimam al Qusayyir which was published by kunuz ishbeeliyaa, Saudi.

As for available translations of the text, then insha’allah one will be published soon. Al Maimaar publications have expressed their intentions to release onto the market soon although its been a while since that has been stated. My personal translation was given to another brother who was meant to publish it alongside a commentary but I had still not heard any major developments regarding that.

Well, that’s all for now folks.

I ask Allah (swt) to rectify our intentions, save us from the pitfall of ostentation and grant us the ability to be amongst the righteous. Ameen.

Abu Qutaybah.

Make way for the shee'ee MC!

2009-07-07T11:55:00.003+01:00

These Shias seem to have entertainment and means of enjoyment really figurged out! First Mut'ah and now Shia raving!!!

Al ‘Ishq Part II

2009-06-16T00:55:00.005+01:00

Those who dispraised al ‘ishq (continued).

Ibn al Jawzi stated regarding ishq echoing many that came before him: “’Ishq is the operation of an empty heart or un-preoccupied heart (qalb faarigh); it is madness; and it leads to anguish or death. Some claim that it is a mentally caused disease (marad waswasi) similar to melancholy.”

Dissatisfied with the comments of his predecessors on the subject Ibn al Jawzi attempts to formulate the true definition of ‘ishq. ‘Ishq, he writes, is “The acute inclination of the soul towards a form (surah) which conforms to its nature (tab’). If the soul thinks intensely on this form, it imagines the possibility of obtaining it and begins to hope that it may. From this intense thought is born the malady (of love).” (Dhamm al Hawaa p.293).

[Benefit] One will generally find when reading literature on this topic there is a strong connection between ‘ishq and intense thinking. As can be seen, Ibn al Jawzi clearly elucidates that point in his above statement. Interestingly, al Ghazali says in his Ihyaa whilst discussing dhikr (remembrance) he says: “If a person passionately loves something (‘ashiqa) due to abundance and burdened (takalluf) remembrance at first it will inevitably lead to abundant remembrance later on to the extent he will not be able to bear it much longer (meaning the remembrance will occur naturally without burdening himself with the remembrance). This is because he who loves something will naturally remember it abundantly. And whoever constantly remembers something – even if one forces oneself to do so – will love that thing. Thus, dhikr at first is initially seen as being burdensome, but it will eventually bear fruit to intimacy (uns) with the remembered thing and love for it…this is the reason why some of the (scholars) said: “I endured reciting the Qur’an for 20 years and only then did I find delight in reading it for the following 20 years.” This sense of delight (tana’um) cannot occur without the feeling of intimacy and love, and intimacy cannot occur except with gruelling endurance of remembrance for a long period of time even though the soul might not be inclined to it initially…” (Ihayaa ‘Uloom ad-Deeb 1/310).

This statement of Ghazili – although it is regarding a different topic – sheds further light on the nature of ‘ishq. Firstly, it reinforces what Ibn al Jawzi said regarding the nature of how ‘ishq occurs i.e. through intense and enduring remembrance and thought of the beloved thing. Secondly, it also provides an indirect solution to those who suffer from ‘ishq; namely by severing the remembrance of the beloved such that it does not conform to one’s nature. Thirdly, we learn from this statement that in order for one to find delight in worship and remembrance one must make his nafs accustomed to it even though initially it might be burdensome upon the soul. Perhaps the analogy of food may be given an example of this: Every nation is accustomed to their respective staple diet, whether it is rice, meat, lentils etc. For some people because their bodies have become so accustomed to a particular diet they will never feel satisfied and full unless they have eaten their staple diet. Perhaps the asian readers of this may appreciate this point! Therefore, just as the body (stomach) finds ‘comfort’ and ‘intimacy’ (!) with certain foods, the soul likewise finds such matters in things it has become so accustomed to in remembering. Ibn al Qayyim mentioned about his teacher, Ibn Taymiyyah that after Fajr he would sit in the open fields and remember Allah until the sun rose. Upon being asked why he did so, he would reply: “This is my daily sustenance and without it I will spend the remainder of the day hungry.”

Imagine being prevented from remembering Allah?

Imagine not being allowed to recite the Qur’an?

How would your hearts feel?

Thus the one who suffers from the malady of ‘ishq also suffers from a similar pain until he reaches his beloved, which in most cases he doesn’t because ‘ishq usually occurs in the hearts of those who haven’t had their desires fulfilled.

Let us return to our main discussion now….

Interestingly, whilst Ibn al Jawzi was discussing the censure of ‘Ishq, he goes into a rather scholastic discussion of the relationship between love and pleasure. He states that pleasure is not sought for its own sake, but in order to avoid pain. Consequently, the pleasures of lovers are not real, for they only lead to boredom and pain many times greater than that which the two partners have hoped to escape to since they do not truly perceive what they are trying to achieve. Lovers (‘ushhaaq) are indeed far worse than beasts in their lack of self control and their obedience to their passions. Unlike animals, which cohabit only to avoid pain, they seek satisfaction from a particular person and exploit their minds in contriving their lewd desires.

Ponder over this last point and you will find it contains stark realities.

Therefore, in addition to ‘ishq being blameworthy in and of itself, it is also a misconstrued concept.

‘Ishq: The cause & effects of Shirk.

Ibn al Qayyim offers some passages in his book Ighaathatul Lahfaan where he treats ‘ishq as both the cause and effect of the gravest of all sins; shirk. He states that ishq is alluded to in the Qur’an in the story of Yusuf whereby the wife of/of the al ‘Azeez tried to seduce Yusuf as well as in the story of the perverted tribe of Lut. Naturally, both were polytheists, which helped to induce their respective ishqs. Ibn al Qayyim therefore contends that the nearer the man is to idolatry, the more acute his ishq, whereas, the further he is from idolatry, the further he will be from such excess in love. Therefore, ishq may in fact diminish a man’s devotion to God or even uproot it completely.

End of Part II

Insha’allah parts III & IV will cover the following topics:

Those who praised ‘ishq and the final word on both views.
Is it permissible to claim that a servant has ‘ishq towards his Lord? (‘ishq ilaahi/’Aashiqullah.)
The nature of the love between Allah (swt) and his servants and vice versa, and the difference between the love for Allah (swt) and the love for other humans.

Wassalamu ‘alaykum,

Abu Qutaybah.

al 'Ishq Part 1

2009-06-07T12:06:00.002+01:00

The following is an article I wrote a few years ago but never got round to finishing it. By posting it here on the blog I hope it will push me to complete it as there remains a lot to be said about this topic. Perhaps input from yourselves will encourage me to complete it as well!

Al 'Ishq.

Ibn al Qayyim in his book Rawdatul Muhibbeen (The garden of lovers) dedicates the first part of the book to defining the word love (Hubb) in Arabic and all other words that have similar meanings. There were approximately 50 words in the Arabic language that carried the meaning of love albeit they differed from each other in various aspects. Amongst the names he discussed, was 'ishq. The following is a rough translation of what he mentioned alongside other comments on the definition by Ibn al Jawzi in his book dham al hawaa (the dispraise of desires) as well as al Fayroozaabadi in Qaamoos al Muheet.

Out of all the names that denote love, 'ishq was described as being the stronger or even bitterer compared to the other forms of love. Ibn al Qayyim in fact describes it as being the most wicked/worse word used to describe love. In fact, it is a word that the Arabs were not so enthusiastic in using, as if they wanted to conceal it. This is why one rarely finds this word used in ancient Arabic poetry. However, it became into use by Arabs that came later. This word was never used in the Qur'an or Sunnah (except in a weak narration narrated by Suwayd bin Sa'eed, which I will mention later).

According to ar-Raazi as mentioned in Mukhtaar as-Sihaah, 'ishq is excessiveness in love. In Qaamoos al Muheet, it states that the word applies to indecent love as well as chaste love. It is said that the word is derived from the name of tree called 'Aashiqah, which has leaves that become green then become yellow. Al-Farraa' said that 'ishq is also a name for a sticky plant. Thus, just like the plant sticks to the things around it, likewise the heart becomes attached to someone/something that it falls in love with.

Ibn al Jawzi mentions in dhamm al Hawaa that Abu Zuhair al Madeeni was once asked what 'ishq meant to which he replied: "Madness and disgrace. It is a disease of people of charm." After quoting the various definitions of 'ishq Ibn al Jawzi concludes by saying that 'ishq is: 'the intensity of inclining to an image of something…The more one thinks about it the more the person wishes it and wants to attain it. Due to the severity of his thinking about it, it leads to a type of illness.' Others described it to have more of a connotation to a carnal sensual type of love. Hence, Ibn al Qayyim stated in Rawdatul Muhibbeen that those who suffer from it are mostly those who are unmarried, and that the illness usually dissolves away with copious amounts of intercourse.

It can therefore be understood that from a brief overlook of the word, it is generally considered to be a negative word rather than praiseworthy.

However, there were those who praised 'ishq and in fact found it to be a noble trait in man, whereas many found it to be a negative trait. It must be stressed though, that those that praised the trait praised that 'ishq was a positive feeling to have towards their valid partner, i.e. wife/husband. Never did scholars of Ahlus-Sunnah ever say that it is praiseworthy to have 'ishq for Allah, for that is not applicable to Allah. As for having 'ishq towards someone that is not halal for you, then that requires further study and scrutiny since it can have many scenarios.

The following discussion will therefore be on:

1. Those that dispraised it (between two people) and their arguments.
2. Those that praised 'ishq (between two people) and their arguments.
3. Whether one can have 'ishq for Allah, and whether the term 'ishq ilaahi is valid.

Those that dispraised 'ishq.

Ibn Taymiyyah mentions in his Majmoo' al Fataawa (10/131) that the majority of scholars say that 'ishq is dispraised with regards to having it towards Allah as well as to people since it is an excessive type of love that exceeds the praiseworthy level of love. The reasons for it being dispraised are due to the qualities it leaves in man and the effects it leaves on him. These qualities will be discussed shortly. As for why 'ishq is inappropriate to apply to Allah, then this will be discussed later.

Allah says in the Qur'an informing us with the supplication of the believers:

"Our Lord! Punish us not if we forget or fall into error, Our Lord! Lay not on us a burden like that which You did Lay on those before us (Jews and Christians); Our Lord! put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. have Mercy on us. You are Our Maulâ (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people." (2:286).

Allah has praised the believers for the supplication that they had made. And since they asked Allah not to put a 'burden' on them greater than they can bear, can only mean that this burden is something that is negative and not sought after. What is this burden the believers are referring to? According to many mufassiroon the word 'burden' means 'ishq. However, as Ibn al Qayyim mentions, the word 'burden' is not restricted to mean 'ishq only, rather that 'ishq is from amongst the things that a person cannot bear. According to Makhool the word burden here means severity in lust or carnal appetite. However, this doesn’t apply to all forms of 'ishq, but most forms. Since the Prophet said: "A Muslim does not disgrace/lower himself." It is therefore not suitable for a believer to lower himself by falling into 'ishq.

Imam Ahmed said: The meaning of the verse is that the believer whishes not to be exposed to afflictions that he cannot bear. This applies to the case of the 'aashiq (the one who suffers from 'ishq.) since he is the most humbled and lowered person to thing he has 'ishq for (note, this is in reference to another human being).

After quoting tens of lines of poetry that condemned 'ishq, Ibn al Qayyim said in Rawdatul Muhibbeen quoting those who dispraised it: " If a servant of Allah plunges into the sea of 'ishq, and its waves played about with him, then he is closer to destruction than to safety. How could something be praised that prevents mental stability, makes one sleepless, distorts the intellect, and causes insanity? Rather 'ishq itself is insanity. Ibn al Qayyim then dedicates a few pages mentioning certain previous nations that were destroyed because of their excessiveness in following their carnal desires. Hence, the people of Lot were destroyed because of their following of their desires in committing acts of Homosexuality. Likewise the people of Shu'ayb, their extreme love of wealth ended up being the reason why they were destroyed. In addition to that there were the people of sabt, who were transformed into apes due to their excessive love for their source of provisions (namely fish). Ibn al Qayyim mentions that many of these stories were mentioned in Surah al 'A'raaf and that the theme of the chapter revolves around those who followed their desires and lust and the result of that thereof. Then he said: "'ishq and one's desires are the source of all afflictions."

Out of all tribulations and afflictions, the fitnah of women was considered to be one of the most testing ones to the believers. This particular type of tribulation is caused by none other than following one's lust and carnal desires, 'ishq. It was reported that Sa'ad Ibn Abi Waqqas used to say: "O Allah, I seek refuge in you from the fitnah of women and I seek refuge in you from the torment of the grave." And in an authentic narration, the Prophet said: "I have not left behind a greater tribulation upon the men of this ummah anything more harmful than women." (agreed upon). As a side note, it should be made clear that this narration is note a criticism of women, rather a clarification of the weakness of man.

[BENEFIT] Ibn al Jawzi mentions in Dhamm al Hawa (p.284) the stages that lead one to the level 'ishq. "Firstly, a person sees the other person in a good light, which leads him to want to be close to other person, who then develops a type of love (Mawaddah) where he wishes that he has possession of that thing/person. Then the mawaddah strengthens and becomes Mahabbah (another grade of love) then khullah. (According to Ibn al Qayyim in Rawdah, this is the highest level of hubb (love). He defines it as being the tawheed (unification) of mahabbah i.e. when the khaleel singles out his love for his beloved, which is a level that leaves no room for the love to be shared with anybody else (Mushaarakah). Since this type of love cannot accommodate any Mushaarakah, Allah put Ibrahim al Khaleel under a test to see whether there was any Mushaarakah in his love for Allah. He did this by ordering Ibrahim to sacrifice his own son. Hence, when Ibrahim submitted to Allah's command, Ibrahim reached the status of al Khaleel since he singled out his love for Allah alone, not allowing anyone else to share that love.) After khullah then comes hawa, then 'ishq, and then tatayyum (this is where a person begins to worship his beloved).

Ibn al Jawzi then says in the following chapter (p. 295): "As for 'ishq which exceeds the bounds of mahabbah, possesses the mind and makes the person who has it behave in a way that goes against wisdom, then that is dispraised and the wise are far from such a trait."

End of Part 1

Apostasy in Islam

2009-04-20T00:30:00.003+01:00

Assalamu 'alaykum,

Below is a must read article by Jamal Zarabozo on the matter of apostasy in Islam.

The Hype

Publish at Scribd or explore others: Other Research Apostasy

Blowing on Food & Drink

2009-02-12T18:50:00.004Z

Bismillah ar-Rahman ar-Raheem.

Blowing on Food & Drink:

(This one is for the mothers!)

Ibn ‘Abbas reported that the “Prophet (saw) prohibited blowing on food and drink.”

Takhreej:

Reported by Imam Ahmad in his musnad (2818 & 3366 – declared Saheeh by Ahmad Shaakir).
Ibn Maajah (3288) with the wording: “The Prophet (saw) never used to blow on food or drinks or breathe in any utensils.” (Declared da’eef by al-Albani due to the narrator Shareek ibn Abdillah al Qaadhi was had a weak memory: see irwaa al ghaleel: 1977).
Similar has been reported without the mentioning of ‘food’ in Tirmidhi & Ibn Maajah.

The scholars commented on these narrations by saying that blowing should not be done in order to remove any substances from the drink/food or for the purpose of cooling it down since it will lead to saliva falling onto them. Al 'Adheem Aabadi states in ‘Awn al Ma’bud: “And likewise one should not blow into a utensil of food to cool it down, rather one should be patient and not eat the food when it is (very) hot, otherwise the blessings will be removed from it.” (See Hadeeth no. 3240 with its explanation). Al Baaji also states in Muntaqa Sharh al Muwatta: “Imam Malik said: “It is disliked to blow onto food just as it is to blow onto drinks.” (See hadeeth: 1445 with its explanation).

Interestingly, al Mardaawi states in al Insaaf (21/366 [published with al Muqni & Sharh al Kabeer]): “It is disliked to blow on food according to the correct opinion of the (hanbali) mathhab. The following works also mention drinking: ar-Ri’aayah, al aadaab & others. The author of al Mustaw’ib stated: “Blowing on food, drink and books (!!) is prohibited.” Al Aamidi stated: “It is not disliked to blow on food if it was hot.” I say: “That is correct if there was a pressing need to eat at that moment. Also, it is disliked to eat (very) hot food.”

Al Munaawi also stated in Faidh al Qadeer (12/6244): “al Mahlab stated: “The prohibition applies to the one who is eating with someone else. Thus, if one was to eat by himself or with one someone who would not be offended (by the blowing) like his wife, child or servant; then there is no harm in that.’ However, it is argued that it is more preferable to apply the hadeeth according to its general wording (without restricting it.)”

I say: Regardless of the situation it is best to avoid blowing without exception as was the general opinion of the hanaabilah.

And Allah (swt) knows best.

Abu Qutaybah.

The Fiqh of Rings

2009-02-11T12:14:00.004Z

Assalamu 'alaykum,

Yes, it has been too long. Insha'allah I will blogging more once I settle down in my new home.

Today's post is a response to a question I keep getting regarding wearing rings, in particular on the left hand.

Here is my very brief response:

As a general rule it is permissible for a man to wear a ring since the Prophet (saw) would wear a ring from silver (agreed upon). Some scholars were of the view that the Prophet (saw) would only wear the ring since he used it as a seal for his (saw) letters, thus it was not really used for zeenah (adornment). However, the strongest view according to many scholars is that it is permissible to wear even if it not used as a seal since the companions used to wear them and the Prophet (saw) did not rebuke them for that. Thus, if it is from the customs of the people to wear rings, then it is fine as long as it does not entail anything prohibited, such as using gold instead of silver.

As for your mentioning of ‘wedding ring’ then I assume that you are using the term ‘wedding’ because you possibly saw the ring being worn on the left hand.

Ibn Rajab states in his treatise on rings:

“It is permissible to wear the ring on the right and left hand. The scholars however differed on which hand it is more virtuous to wear it on.

A group of them said that it is more virtuous to wear it on the left hand. This was stated opinion of Imam Ahmad according to the narration of Salih: “Wearing the ring on the left hand is more beloved to me.” And he also said: “It is more established and stronger.” The same view has also been transmitted from al Fadl bin Ziyaad and it is also the opinion of the mathhab of Imam Malik. It is also reported that he (Malik) would wear the ring on his left hand. The same has also been reported from ash-Shaafi’ee…

It was also reported in Sahih Muslim that Anas (ra) said: “The ring of the Prophet (saw) was on this hand, and he pointed to his little finger on his left.” And it was also reported in Abu Dawud that Ibn ‘Umar stated that the Prophet (saw) used to wear his ring on his left” [considered shaadh by al-Albani: 4227]...”

It has also been authentically reported that both al Hasan and al Hussain would wear their rings on their left hands. (Tirmidhi: 1743).

It has also been mentioned by the later huffadh (of Hadeeth) that wearing the ring on the left hand was reported to be the practice of most companions and taabi’een.

However, despite all of that, many scholars held that wearing it on the right hand is more virtuous. This was the view of Ibn ‘Abbas.

Their evidences are as follows:

At-Tirmidhi & others narrate that Hammad bin Salamah said: “I saw Ibn Abi Raafi’ with a ring on his right hand and I asked him about that and he said: “I saw ‘Abdullah bin Ja’far with a ring on his right hand and he said: “The Prophet (saw) used to wear a ring on his right hand.” (1744). Imam Bukhari said: “This is the most authentic thing narrated regarding this matter.

The equivalent has also been reported from Ibn ‘Abbas & others as well. (Abu Dawud: 8/175, Ibn Maajah 3647 [saheeh according to al-Albani].

The kalaam of the scholars regarding these two variant groups of narrations is very extensive, and it is not the place to discuss it here. But in generality, we can see that both views have their evidences and thus no inkaar (rejection) should be shown to each of the two views.

Interestingly though, some Hanbali scholars state that the practice of wearing the ring on the right hand was abrogated and that wearing the ring on the left was the final state reported from the Prophet (saw). This is backed by the narration of Ibn ‘Umar: “The Prophet (saw) used to wear a gold ring on his right hand and then the people started to do the same and then he threw it off and said: I will never wear it again” and thus the people did the same.” (Reported by al Tirmidhi in ash-Shamaa’il.) also, according to the narration of Sulayman bin Muhammad al Faaqilaani it mentions that he (saw) then started wearing his ring on his left hand.” (see ahkaam al khawaateem: p.92).

It is also permissible to wear the ring on the 2^nd to last finger or thumb and more preferable to wear it on the last finger. As for the middle or index finger, then it is disliked by most scholars and some stated that it is prohibited.

And Allah knows best.

Gardens of Paradise in London

2008-11-23T13:39:00.005Z

Assalamu 'alaykum,

Brother Abu Siyaam has conveniently posted up details of beneficial study circles in London.

You can find the details here.

Wassalamu 'alaykum.

Commonly Quoted Weak Ahadith Related to Fasting

2008-09-12T15:08:00.001+01:00

Assalamu 'alaykum.

The du’a : “O Allah! Bless us in Rajab & Sha’baan and make us reach Ramadhan (Allahumma baarik lana fee Rajab wash-Sha'baan wa ballighna Ramadhaan.” Da’eef. (Tabarani in al Awsat 4/189, al Mishkaah 1369, see Tasheeh ad-Du’aa by Bakr Abu Zayd p.508).

“The beginning of Ramadhan is mercy, its middle is of forgiveness, and its last part is of freeing from the fire.” Munkar. (Ibn Khuzaymah 1887, ad-da’eefah 1569).

“The one who fasts has a supplication at the time of iftaar which is not rejected.” Da’eef. (Da’eef at-Targheeb wat-Targheeb 582).

The du’a at the time of Iftar: “Allahumma inni as’aluka bi-rahmatika allati wasi’at kulla shay’in an-taghfirali.” (ibid.)

The du’a at the time of iftar: “Allahumma laka sumtu wa ‘ala rizqika aftartu.” (see Tasheeh ad-Du’aa p.507)

Saying the intention verbally at the time of suhoor such as: “nawaytu an asuuma ghadan min shahri ramadaan mubaarak ya Allahu fa taqabbal minni inna antas-samee’ul ‘aleem.” Baseless, not found in any book of hadith.

The du’a at the time of suhoor: “Allahumma Baarik lana fi Suhoorina” Baseless. (see Tasheeh ad-du’aa p.509).

Adding the word kareem to the following established du’a: “Allahumma innaka ‘afuwwun kareemun tuhibbul ‘afwa fa’fu ‘anni. (ibid. p.510)

Abu Qutaybah.

The Fiqh of Taraweeh

2008-09-04T00:51:00.001+01:00

The Fiqh of Taraweeh - Upload a Document to Scribd

Refutation of the new 'Muslim' Marriage Contract by Sheikh Haitham al Haddad

2008-08-15T12:26:00.002+01:00

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

My experience from the Maqra'ah...

2008-05-29T21:44:00.002+01:00

(refer to my previous post on the topic here)

Alhamdulillah, I was quite fortunate to attend part of the first maqra'ah whereby al lu'lu wal marjaan was recited, which was quite an experience. However, this time round, I was able to attend the whole reading whereby we read 'Umdatul Ahkaam in entirety.

We started about 10:45am (the start time was meant to be 10am) after waiting for those who had to come from many hundreds of miles away and we ended up finishing around 7.30pm on the same day, taking breaks for dhur and 'asr.

Although a maqra'ah may seem to many to be devoid of much benefit; I beg to differ!
Perhaps for someone to truly recognize the benefits they really need to attend, but here are some of the benefits of attending such blessing gatherings that I have come up with:

1. To attain the barakah of sitting in such blessed gatherings.

2. To be aware of the ahadith. It is important for every seeker of knowledge to be aware of the ahadith that are agreed upon, and a maqra'ah is truly an amazing way to achieve this noble objective.

3. It is important that a student of knowledge has a good understanding of the tabweeb (chapter ordering) of a book and the main ahadeeth in each chapter. This is essential when a student of knowledge engages in research. Again the maqra'ah facilitated that very well.

4. It is a good way to compare different prints and versions.

5. Make corrections to print errors which could lead to problems for the student of knowledge in the future.

6. To learn from the valuable insights of Sheikh Haitham and subtleties of knowledge (lataa'if). This ranged from useful tips in memorizing hadeeth to past experiences with other scholars etc.

I am sure the other attendees benefitted in other ways that I have not mentioned, but I hope these benefits are enough to encourage others to come to the next maqra'ah because they are truly missing out on a great deal!

Sabeel Study retreat (review)

2008-05-16T23:30:00.001+01:00

MRDF Presents: iProgress Sabeel Study Retreat One Day Review Course:

‘Understanding the Sources of Knowledge’

Intensive one day course studying the Methodology of Deriving Rulings from the Sacred Texts

Sunday 22 June 20089am – 9pm

Delivered by:

Sheikh Haitham al-Haddad (Senior Lecturer)

Ustadh Fraz Farhat

Ustadh Abu Talha

Ustadh Abu Rumaysah

Ustadh Wasim Kempson

Only £25 (Includes course notes, lunch and refreshments)

Venue:

Al-Muntada Al-Islami Bridges Place

Parsons Green

SW6 4HW

Limited Places Brothers Only

Register Now at sabeel.iprogress.org.uk Enquiries: sabeel@iprogress.org.uk07983-885-885

Organised by the Muslim Research and Development Foundation (MRDF)www.mrdf.co.uk www.islam21c.com

Your parents...

2008-05-08T11:29:00.000+01:00

Maqra'ah of 'Umdatul Ahkaam

2008-04-28T16:50:00.004+01:00

Click on image for larger view

'Umdatul Fiqh is a famous text that contains hadith pertaining to juristic rulings (ahkaam) from Bukhari & Muslim. Like Bulugh al Maram ibn Hajar, the author leaves out the chains of narration ans suffices with the name of the Sahabi.

The ordering of the chapters falls in line with Hanbali fiqh as the author himself was hanbali, yet despite that many scholars from other schools of thought paid great attention to this text, such as Ibn Daqeeq al 'Eid and ibn al Mulaqqin.

Available prints:

The book was printed 3 times in Egypt, first by Muhammad Rasheed Ridha, then by Matba'ah as-sunnah al Muhammadiyyah (1371h) with tahqeeq by Sheikh Muhammad Hamid al Faqi, and then by al Matba'ah as-Salafiyyah (1376h) with the supervision of Muhib ud-Deen al Khateeb.

There is also the very good print published by Dar ath-Thaqaafah al 'Arabiyyah with the checking of Mahmoud al Arna'oot. (1993)

Commentries:

al I'laam bi Fawaa'id 'Umdatil Ahkaam - by Ibn al Mulaqqin ash-Shafi'ee (804h). This commentry is probably the most exstensive one available. An excellent print of this commentry is available to download from here , published by Dar al 'Aasimah by al Mushayqih and forwarded by Sheikh Bakr Abu Zayd and Sheikh Fawzan. At 11 volumnes, it is a huge commentry for such a small text and as therefore expected is rich in content. Sheikh Bakr Abu Zayd mentions that this commentry was exstensively used by Badr ad-Deen al 'Ayni for his 'Umdatul Qaari' Sharh Saheeh al Bukhari (although the author does not explicitly mention that). Ibn Hajar also referred to it many times whilst writing his Magnus Opus: Fath al Bari.
Ihkaam al Ahkaam - By Ibn Daqeeq al 'Eid. Although smaller than al I'laam it is still considered by many to be the most common commentry available. Ahmad Shaakir has done a great service to this book with a valuble Tahqeeq for it.
Mawaarid al Afhaam 'ala Salsabeel 'Umdatil Ahkaam - By 'Abdul Qaadir al Badraan al Hanbali (author of the famous: al Madkhal Ilaa Madhdhab al Imaam Ahmad).
Tayseer al 'Allaam - by 'Abdullah ibn Saalih Aala Bassam. This is a very popular comtemporary commentry and is without doubt an essential book for beginning students of Fiqh al Hadeeth. It is carachterised by the simpleness and ease of the book and clear expressions used by the author in addition to mentioning the various opinions of a particular matter.

On a side note; for those who want to study fiqh al hadeeth, then I advise reading/studying the following books:

Tayseer al 'Allaam (as previously mentioned).
Tawdeeh al Ahkaam by 'Abdullah ibn Abdir Rahman al Bassam which is a commetry to Ibn Hajar's Bulugh al Maram.
Nayl al Awtaar by Imam ash-Shawkani or Subul as-Salam by as-San'aani.

I hope to see many people at the Maqra'ah insha'allah!

Wassalamu 'alaykum.

Sabeel Study Retreat

2008-02-26T13:00:00.005Z

iProgress Presents:

Sabeel Study Retreat

'Understanding the Sources of Knowledge'

A Weekend Retreat Studying the Methodology of Deriving Rulings from the Sacred Texts 20th -23rd March (Easter Weekend)

Delivered by: Sheikh Haitham al-Haddad and other Students of Knowledge

Activities Include:

- Intensive Interactive Study Course

- Quran reading

- Discussions

- Q&A sessions

- Workshops

- Team Building Only £50(Includes course notes, accommodation and food)

For males only

Limited Places Register Now at sabeel.iprogress.org.uk

Enquiries:sabeel@iprogress.org.uk07983-885-885

Organised by the Muslim Research and Development Foundation (MRDF)www.mrdf.co.uk www.islam21c.com

Words of Wisdom

2008-02-23T14:57:00.002Z

Assalamu 'alaykum,

For those who know our beloved Sheikh Haitham well , will know of some of the strange/sad/depressing and the outright ridiculous cases of people's marriages that he has to deal with (as he works for the Shariah court of UK).

Many of these cases involve young practising brothers and sisters trying to find a way to get married after falling into much fitnah and at times zina (Yes, Zina. etc) whilst their parents are against the idea. As well as requests for divorces etc. After mentioning some of these cases he said the following:

إذا انقضت الشهوة

ذهبت السكرة

جاءت الفكرة

"Once the desire has ceased, the intoxication will go, and then thinking will begin."

I say: Think first, then let the rest come. (!!!!)

Wassalamu 'alaykum.

Maqra'ah of Lu'lu wal Marjaan.

2008-02-23T12:08:00.003Z

Assalamu 'alaykum,

There will be an intensive reading of the book (in complete): al Lu'lu wal Marjaan (A compilation of the agreed upon ahadith in Bukhari & Muslim) on the 29 feb - 2 March at al Muntada in London which will be supervised by Shaykh Haitham al Haddad. Here are the details:

Web: http://www.islam21c.com/

Target Audience: All students of knowledge, brothers and sisters, who can read and understand Arabic competently.

This will be the first in a series of events which aim to read the Kutub al-Sitta in their entirety.
Anyone interested in attending should contact the event coordinator by email in the first instance.

Times of Recital:

Fri: 20:30-22:00

Sat: 08:30-10:00, 10:30-12:00, 13:30-15:00, 15:30-17:00, 18:30-20:00, 20:30-22:00

Sun: 08:30-10:00, 10:30-12:00, 13:30-15:00, 15:30-17:00

Format:

Each attendee will recite for 20-30 minutes in a rota

Event Coordinator Name: Abu Rumaysah Refi Shafi

Event Coordinator Phone Number: 07832203957

Event Coordinator Email Address: refishafi@hotmail.com

Location:

al-Muntada al-Islami
7 Bridges Place
Parsons Green
London
SW6 4HW

(0208 7736 9060)

Website
http://www.almuntadatrust.org/home/

Parking details & location map
http://uk.parkatmyhouse.com/search/parking/places-of-worship/al-muntada-islami-trust-london/

Additional Information
· Facilities will be made available for sleeping at al-Muntada should anyone wish to do so.
· al-Muntada has an onsite restaurant and bookshop
· Participants are expected to bring their own copies of the text and make their own arrangements for travel and food.

No charges applicable.

NOTE: The purpose of the reading is to give each student an overview of the ahadeeth which are agreed upon as well as attaining the blessings of attending such a gathering. The purpose is not to go through the explanation of the book.

The reading will be in Arabic only.

Spread the news!

W/salam

An event you cannot miss!

2008-02-13T09:05:00.003Z

The Muslim Research and Development Foundation (MRDF) Presents:
http://www.mrdf.co.uk/ http://www.islam21c.com/

'The Place of the Intellect in Islam'

by Sheikh Jafar Idris*

Tuesday 19th February - 7.30pm
Islamic Dawah Centre
398 High Street North,
Manor Park, London E12 6AQ

Other Appearances:

Wednesday 20th February - 8.00pm
Guest Appearance on Islamiqa (Islam Channel)

Thursday 21st February - 7.30pm
Guest Appearance on Ummah Talk (Islam Channel)

Friday 22nd February Jumuah Khutbah
The Muslim Cultural Heritage Centre244 Acklam Road ,
London W10 5YG

Everyone Welcome

http://www.mrdf.co.uk/ http://www.islam21c.com/

*Dr. Jafar Sheikh Idris is considered one of few Muslim Scholars of this era who have comprehended the knowledge of Islam and Western Ideologies. Born in Sudan, 1931, Sheikh Jafar was raised in the city of Port Sudan where he completed his elementary and secondary education. From a young age he was able to study the Quran and many of the religious sciences under various teachers in the city. After completing his elementary studies the Sheikh went on to Hantoob High School, in the Al-Jazeera province which was one of only three high schools in the country and admission was only given to those with high academic achievements. Sheikh Jafar then went on to complete a degree in Philosophy and by 1970 he had completed a Ph.D from the University of Khartoum/University of London.

Sheikh Jafar has been a professor of Islamic Studies at several Universities across the globe including Riyadh University where he was Associate Professor and Imam Muhammad Saud University where he was a Professor for the departments of Aqida, Da’wa and Information. Sheikh Jafar was also a lecturer at the University of Khartoum and a professor at The Institute of Islamic and Arabic Sciences in America of which he is a Director. The Sheikh is also chairman of the founding council for The American Open University.

Sheikh Jafar has authored numerous articles and research papers on a whole range of topics many of which have been published. He also visits many countries around the world where he gives lectures in Arabic and English.

Some of his works are available at www.jaafaridris.com

The Copyright Issue

2008-02-08T20:46:00.000Z

By Jamaal al-Deen Zarabozo

Obviously, there are works other than these three available but these three references are comprehensive in the sense that they cover both sides of the issue in detail. Again, the goal here is to be brief and therefore the interested individual may consult the following three works:

Bakr Abu Zaid, Fiqh al-Nawaazil (Beirut: Muassasah al-Risaalah, 1996), volume 2. This work is very informative in that it describes precedents set by early hadith scholars in both protecting works and receiving wages for works.

Hussain al-Shahraani, Huqooq al-Ikhtiraa’ wa al-Taleef fi al-Fiqh al-Islaami (Riyadh: Dar Taibah, 2004). This is the author’s master thesis presented to Muhammad ibn Saud Islamic University; hence, it is inclusive of all sides of the issue.

Majallah Majma’ al-Fiqh al-Islaami, (Session 5, 1988), vol. 3, pp. 2267-2581. This includes a series of articles and voiced opinions, some justifying copyright and some arguing that it is not justified. Hence, it is a valuable reference.

Basically, there are three opinions among the scholars concerning the question of copyrights. One opinion says that such a practice is an Islamically acceptable practice and that the implications of copyright laws are to be respected by Muslims. This opinion is definitely the opinion of the majority of the scholars who have discussed this issue in detail. This is, for example, the view of Bakr Abu Zaid, Taqi al-din Usmani, Abdullah ibn Manee’, Wahbah al-Zuhaili, ibn Uthaimeen, Salmaan al-Audah and numerous others. In addition, it is the view upheld by the Majma al-Fiqhi of the OIC and the Standing Committee of Religious Scholars of Saudi Arabia (Abdul-Azeez ibn Baaz, Abdul-Azeez Aali-Shaikh, Saalih al-Fauzaan and Bakr Abu Zaid). The Majma al-Fiqhi (of the OIC) came to the following conclusion: “Writing or inventing something is a private write that belongs to the individual. In today’s contemporary world’s practices, it actually has a material value to it that people can make money from. These rights are to be respected from a Shareeah perspective and it is impermissible to transgress them” (Majallah Majma al-Fiqh al-Islaami, volume no. 5, part 3, p. 2267.)

Those who oppose the concept of copyright include Muhammad Shafee (the former mufti of Pakistan), Abdul-Razzaaq Afeefi and Muhammad Mukhtaar al-Shinqeeti.
The third opinion is that copyright laws and principles are to be upheld and respected except with regard to material related to the religion. This is the view of Abdullah ibn Bayyah and Muhammad Abdul-Lateef al-Furfoor.

Numerous arguments have been given by the scholars in favor of the issue of copyright. It would be well beyond the scope of this response to cover all of the different points. (Al-Shahraani, for example, mentions thirteen points supporting the concept of copyright in Islamic Law.) Therefore, only some of the more important points will be touched upon here.
Thus, for example, The Standing Committee of Religious Scholars of Saudi Arabia was asked about the permissibility of copying software which had been copyrighted (Fatwa #18453). They were also asked if it would make any difference if it were from a Muslim or non-Muslim company. Their response was that it is not permissible to make a copy of a program if its provider prohibits it, unless they explicit permission to do so. They then quoted the hadith of the Prophet,

الْمُسْلِمُونَ عَلَى شُرُوطِهِمْ
“The Muslims must abide by conditions that they lay down.”[1] (The essence of the argument here is that when a person buys a book or software which is copyrighted, they are essentially agreeing to the conditions of that copyright which is clearly stated on the product that they are purchasing and which is not something new or strange to the purchaser. Hence, the purchaser must fulfill the condition that he has agreed to.) They then quoted the hadith,

لَا يَحِلُّ مَالُ امْرِئٍ إِلَّا بِطِيبِ نَفْسٍ مِنْهُ
“No wealth of a Muslim can be taken except with his approval.”[2] It does not matter whether the producer of that software were a Muslim or a non-harbi non-Muslim, as the rights of a non-harbi non-Muslim are to be respected like that of a Muslim. The signatories to this fatwa were Abdul-Azeez ibn Baaz, Abdul-Azeez Aali-Shaikh, Saalih al-Fauzaan and Bakr Abu Zaid. In Fatwa #18845, they concluded the same regarding tapes and books.

In addition, some scholars quoted the following hadith from Sahih al-Bukhari,

إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللَّهِ
“That which you have the most right to take wages/reward for is the Book of Allah.” This was stated by the Prophet (peace and blessings of Allah be upon him) in response to some Companions who objected to another Companion receiving a sheep as wages for reciting the Quran as an incantation. Further note that the wording used by the Prophet (peace and blessings of Allah be upon him) is both general and unconstrained. This hadith is quoted in response to those who argue that one cannot benefit from religious knowledge in any way and, thus, copyright on books or other material related to the religion is forbidden.

In another hadith, the Prophet (peace and blessings of Allah be upon him) was speaking to a man who had virtually nothing to offer as a marriage dower. The Prophet (peace and blessings of Allah be upon him) finally asked him if he knew any of the Quran. When he answered in the affirmative, the Prophet then said,

قَدْ أَنْكَحْتُكَهَا بِمَا مَعَكَ مِنْ الْقُرْآنِ

“I marry her off to you for what you have of the Quran.” (Recorded by al-Bukhari and Malik.) This demonstrates that this knowledge is a type of wealth and can be treated as such.
When the Prophet (peace and blessings of Allah be upon him) was asked about the best of earnings, he replied,

عَمَلُ الرَّجُلِ بِيَدِهِ وَكُلُّ بَيْعٍ مَبْرُور

“What a person earns by his hand and every honestly executed sale transaction.” (Recorded by Ahmad and others.[3]) Obviously, the production of a book or a lecture or anything of that sort falls under what a person earns by his hand and is one of the best means by which one can support himself and earn a living.

Ibn Uthaimeen further argues that if the country has accepted the concept of copyright and has made transgressions against copyrights illegal, then one must obey such laws. He stated, “If the country prohibits that, then it is not allowable, as Allah has ordered that those in authority are to be obeyed in any matter that is not disobedience to Allah and this is not disobedience to Allah…” (alLiqaa al Maftoohah, session #178).

Finally, this has become the convention or urf when it comes to dealing with books and other such material, in order to protect the work of the original individual and to distribute that work and to make it available to the public. Such urf or convention, unless it can be proven to violate a clear command of the Quran and Sunnah, has its place in Islamic Law as a basis for law and practice.

A smaller number of arguments are advanced against the practice of copyright. Perhaps the strongest among them are three: (1) there are no texts in the Quran and Sunnah that clearly support this practice; (2) copyright is a form of “concealing knowledge”; (3) no one possesses knowledge from an Islamic perspective and hence copyright must be forbidden. Without going into great detail, each of these arguments shall be responded to.

The first point concerns issues that are not explicitly mentioned in the Quran or Sunnah. Concerning many issues, I have heard numerous people make statements like, “It is not found in the Quran or Sunnah and therefore you cannot do it.” Many times, people who make these statements are quick to point out that they themselves are not scholars. In fact, this is one of the issues that truly distinguishes a scholar from a student of knowledge or lay person. The scholar is able to derive laws based on the general and specific guidance of the Quran and Sunnah. In particular, new issues may arise that are not covered explicitly by the texts of the Quran and Sunnah. The scholar must then derive the proper conclusions in the light of the Quran and Sunnah. The lay person or student of knowledge is many times limited to the clear texts of the Quran and Sunnah, which does not require in-depth knowledge and inquiry. In sum, simply because something is not directly mentioned or alluded to in the texts, it does not necessarily mean that it is either prohibited or permissible. Some further study needs to be done and that requires a scholar who is familiar with the tools and methodology of deriving conclusions from the Quran and Sunnah.[4]

Second, concerning the issue of whether copyright is a form of “concealing knowledge,” the reality is virtually the exact opposite. Copyright is a means of providing for the means of spreading of knowledge. Without such a law and protection for the work of an individual, whereby he can earn an income via such work, the individual would not have the means and wherewithal to do research. This is especially true in contemporary times where the cost of living can be very great. One certainly cannot expect all individuals to work forty hours—driving a cab or whatever—and then expect to produce quality Islamic material for the remainder of the Ummah to benefit from. There may be some who have been blessed with such great skills by Allah but, in general, that is a very unrealistic and impractical approach to spreading knowledge and producing scholars, which is at a premium in today’s world. Furthermore, even in the past scholars received stipends and support for teaching and producing works. Outside of the Muslim world, obviously, the mechanisms that would support scholars in the Muslim world are simply not present. Hence, other mechanisms must be resorted to.

Third, concerning the claim that no one “owns knowledge” from an Islamic perspective and therefore copyright could not possibly be valid, it must be realized that this is now what copyright is about at all. Copyright provides knowledge and allows people to use such knowledge but it does not allow them to use the knowledge in the same format (by simply copying, for example) or without attributing the works and results to its doer. Furthermore, if one is using exactly what the originator produced, then one is obliged to pay the originator for what he has produced.

Since there is nothing specific about the concept of copyright in the Quran and the Sunnah nor is it something directly analogous to a principle of any text, the issue of copyright must be seen in the light of the bigger picture of the overall goals of the Shareeah. It is well-established among the scholars that the five major goals of the Shareeah are the preservation of religion, life, familial relations, mental capacity and wealth. Again, when seen in the larger picture, copyright aids in the protection of religion (by preserving knowledge, encouraging research, allowing for the publication of books and lectures and so on) as well as wealth (what a person or company invested in a work is protected and he has the right to demand his remuneration for his work).
Copyright is not about harming other Muslims or preventing them from any knowledge but it is about supporting the infrastructure of developing Islamic research and Islamic products, making them more available to all and more beneficial to all. The goal is that no one profits unfairly from exploiting the work that others have done and concerning which they may need some remuneration.Finally, if a person is well-off and decides to forego any financial benefit from his work, then this must be considered a very charitable act on his part and it is hoped that he would be rewarded greatly by Allah. Similarly, if a publisher has the means to do something of that nature or if someone can be found to cover all of the costs, that would be great and wonderful. However, such commendable acts cannot be forced on an individual if the Shareeah accepts such a practice as copyright law

[1] It should be noted that this hadith that they quote is recorded by Abu Dawood and al-Haakim. According to al-Albaani, it is authentic. See al-Albaani, Saheeh al-Jaami al-Sagheer #6714.
[2] This hadith they quote is recorded by Abu Dawood. According to al-Albaani, it is authentic. See al-Albaani, Saheeh al-Jaami al-Sagheer #7662.
[3] According to al-Albaani it is authentic while according to al-Arnaaoot, et al. it is a good hadith due to supporting evidence. See, respectively, Muhammad Naasir al-Deen al-Albaani, Saheeh al-Jaami al-Sagheer wa Ziyaadatuh (Beirut: al-Maktab al-Islaami, 1988), vol. 1, hadith #1033 and Shuaib al-Arnaaoot, et al., Musnad al-Imaam Ahmad (Beirut: Muassasah al-Risaalah, 1999), vol. 28, hadith #17265, pp. 502-503.
[4] This author realizes that even some scholars have made this type of statement in reference to copyright. However, it will be argued later that copyright is well within and consistent with what are known as the maqaasid or the general overall goals of the Shareeah.

Inna lillahi wa inna ilayhi raaji'oon

2008-02-05T17:41:00.000Z

Sheikh Bakr Abu Zayd Rahimahullah

Last week one of the greatest scholars of hadeeth, passed away: Shiekh Muhammed 'Amr Abdul Lateef of Egypt. Many considered him to be the greatest scholar of hadeeth in the world while he was alive.

And now, news has just reached me that the great scholar, the 'allaamah the faqeeh of the Hanaabilah, the Ibn al Qayyim of our times, Sheikh Bakr Abu Zayd has passed away!!

"Indeed the eyes are full of tears, the heart of full of sadness, but we do not say anything except which pleases our lord"

Many of you have probably seen his name all over this blog and rightly so. In my humble opinion, he was the main authority in Hanbali fiqh and usool in the whole world and had a rare insight into books and that many of us never even heard about.

The salaf used to say: "Whenever I hear the death of a scholar from the sunnah, I feel as though one of my limbs has been ripped off from me."

Ya Allah! Ya Rahmaan! Irham Shaykhana wagfirlahu war hamhu wa 'aafihi wa'fa 'anhu wa akrim nuzulahu wa wassi' mudkhalahu waghsilhu bil maa' ath-thalaj wal barad.

The Janazah of the Sheikh will be held today after Salatul Ishaa'

Insha'allah I will post a short biography of him and some information about his important works soon.

W/salam

Warning!

2008-02-05T16:16:00.000Z

Assalamu 'alaykum,

Please note that the post i posted a few weeks about the translation of Umdatul Fiqh has been retracted due to the amount of errors I found in the translation. In fact, I believe the translation to be very inaccurate in many places.

Wallahul Musta'aan.

ash-Sheikh Sa'adi (rh)

2008-02-01T16:50:00.000Z

For those who know me, know my love and respect for the great rabbaani scholar, the faqeeh Sheikh Abdur Rahman ibn Naasir as-Sa'adi (rh).

Although he was not know for his volumous works, he left behind a heritage of formidable students who in turn became great scholars such as Sheikh Ibn 'Uthaimeen and Sheikh Ibn 'Aqeel (who is Sheikh Haitham's main teacher). In addition to that his small treatises covering fiqh, usool al fiqh & al Qawaa'id al Fiqhiyyah are all extrememly beneficial for beggining students of knowledge. His small text in fiqh: Manhaj as-Saalikeen is an excellent digest of fiqh as well as his other works such as: al Irshaad ilaa ma'rifatil ahkaam & al Mukhtasaraat al Jaliyyah

His Tafseer was highly praised by Sheikh 'Uthaimeen and he used to encourage students to always read it due to its immense benefits.

Below is a biography of the Sheikh.

(See 4mins 11secs to see Sh. Ibn 'Aqeel)

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Wassalamu 'alaykum.

More good news!

2008-01-23T10:59:00.000Z

Assalamu 'alaykum,

The last and final volume of the sharh al Mumti' (explanation of Zaad al Mustaqni)by Sheikh Uthaimeen has finally been printed! That is 15 volumes in total now and the final volume consists of 550 pages and covers the following chapters: The book of foods, Vows, Judgements, Witnessing, and Iqraar.

If anyone is going Saudi, please buy me a copy!

http://www.ibnothaimeen.com/all/shaikh/article_18047.shtml

W/salam

HOW TO BE SUCCESSFUL - THE HARVARD MBA WAY

2007-12-11T23:26:00.000Z

HOW TO BE SUCCESSFUL - THE HARVARD MBA WAY

The American investment banker was at the pier of a small coastal Mexican village when a small boat with just one fisherman docked.

Inside the small boat were several large yellow fin tuna. The American complimented the Mexican on the quality of his fish and asked how long it took to catch them. The Mexican replied, "Only a little while."

The American then asked, "Why didn't you stay out longer and catch more fish?"

The Mexican said, "With this I have more than enough to support my family's needs."

The American then asked, "But what do you do with the rest of your time?"

The Mexican fisherman said, "I sleep late, fish a little, play with my children, take siesta with my wife, Maria, stroll into the village each evening where I sip wine and play guitar with my amigos, I have a full and busy life."

The American scoffed, "I am a Harvard MBA and could help you. You should spend more time fishing; and with the proceeds, buy a bigger boat: With the proceeds from the bigger boat you could buy several boats. Eventually you would have a fleet of fishing boats. Instead of selling your catch to a middleman you would sell directly to the processor; eventually opening your own cannery. You would control the product, processing and distribution. You would need to leave this small coastal fishing village and move to Mexico City, then Los Angeles and eventually New York where you will run your ever-expanding enterprise."

The Mexican fisherman asked, "But, how long will this all take?"

To which the American replied, "15 to 20 years."

"But what then?" asked the Mexican.

The American laughed and said that's the best part. "When the time is right you would announce an IPO and sell your company stock to the public and become very rich, you would make millions."

"Millions?... Then what?"

The American said, "Then you would retire. Move to a small coastal fishing village where you would sleep late, fish a little, play with your kids, take siesta with your wife, stroll to the village in the evenings where you could sip wine and play your guitar with your amigos."

- Author Unknown

A Reinterpreted Islam Is No Islam

2007-11-20T20:38:00.000Z

Jafar Shaikh Idris

It has become clear that the neocons and those who support them in and outside the United States take Islam to be their main enemy, and the main challenge to Western civilisation after the collapse of communism. They therefore aim at nothing less than the transformation of this religion to make it compatible with so-called Western values. The different aspects of their policies concerning the Muslim world, whether they be military, economic, political or cultural, are only different ways and means to achieve that goal.

One such means is the invitation to Muslims to reinterpret their religion; some of those who call for this have the audacity of even telling Muslims how to do it. What does a reinterpretation of Islam consist of? It is a misnomer for distorting the religion and replacing it by something else that has the same name. Islam is the message which Allah revealed to Prophet Muhammad to be conveyed as guidance to humanity from his time until the end of the world. This message was properly understood by the Prophet, to whom it was revealed, and by the people to whom he conveyed it, and by all generations of learned Muslims who followed in their footsteps.

Faithful Muslims have many good reasons for rejecting this invitation to reinterpret, to transform, their religion.

First, because it is based on the assumption that the message of Islam is no longer true or useful as it stands. But this amounts to a declaration that it was not, in the first place, revealed by Allah as a final message. Allah does not err, and He cannot be ignorant of the circumstances that He will cause to prevail at different times of history. It also amounts to a rejection of Muhammad as God's final Prophet. If Allah sent down the message as a final message and to Muhammad as a final Prophet, that message must be true; it must be good; and it must be suitable for all people at all times and places; Muhammad must always be accepted as the sole ultimate interpreter of that message by his words as well as his example.

Second, because Allah warned us not to follow the ways of the Jews and the Christians in distorting the meanings of His words.Third, because this distortion is an immoral act; it is the worst example of deception: you do not like what you find in a sacred text, so you replace it by something that suits your whims or the whims of your society, and then attribute that whimsical meaning to God. You make God say what you want to say. So instead of being guided by God's words, you appoint yourself as the one who tells God what to say. As God has said in the Quran; "Then who does greater wrong than he who invents a lie about concerning Allah to lead mankind astray without knowledge. Verily, Allah guides not wrongdoing folk." Al-Qurân 6:144

Fourth, it is a futile attempt:

a) because Allah has promised to preserve this message as a reminder, a thikr, and therefore as something that affects the thinking and behaviour of those who believe in it. There will therefore always be Muslims who understand this message and believe in it as it was revealed.

b) because no one has the right to make that reinterpretation and impose it on the rest of the Muslims

c) because it is a never ending process; if a reinterpretation is made today to satisfy the prevailing whims of some Western values, why can't it also be done to satisfy some other different values prevailing tomorrow; and why can't it be done today to satisfy some local values?

Fifth, Islam is confessed even by those who call for this reinterpretation, to be the fastest growing religion- even in Western countries like the United States. If Jews and Christians who are citizens of these countries leave their reinterpreted and distorted religions and seek refuge in one that is preserved in its pristine truth, why should Muslims make their religion like the one that these people flee? Does that make any sense?

Six, the invitation to reinterpret Islam is an invitation to make it compatible with Western secular values. We are not, and many people in the West itself are not, impressed by these values. We believe, as they do, that they are behind the moral decadence that is increasingly spreading in the West, and which is bound to cause its fall if it continues unchecked. No amount of scientific, technological or material power can save the West from such a fate. Only a return to a true religion will do so. When we insist on keeping Islam in its pristine purity, and when we invite people in the West to accept it as such, we are in fact doing them a great service. The real enemies of the West are those in the midst of its people who do not see it, or do not care to see it, heading towards the precipice.

Seven, it is true that there is much in Islam which is not compatible with Western values. But who said that it is only those Western values that suit our modern times? There is indeed much that is good in the West, and we are ready to adopt it and benefit from it because we don't see incompatibility between it and Islamic beliefs, values or laws. But to borrow what is good in the West, and benefit from it, does not commit Muslims to accept every thing Western. Only narrow-minded and culturally blind people think so.

Cows

2007-11-05T11:02:00.000Z

We all need to laugh once in a while. Here is some light humour for you:

SOCIALISM: You have 2 cows and you give one to your neighbour.

COMMUNISM: You have 2 cows; the Government takes both and gives you some milk.

FASCISM: You have 2 cows; the Government takes both and sells you some milk.

NAZISM: You have 2 cows. The Government takes both and shoots you.

BUREAUCRATISM: You have 2 cows; the Government takes both, shoots one, milks the other and throws the milk away…

TRADITIONAL CAPITALISM: You have two cows. You sell one and buy a bull. Your herd multiplies, and the economy grows. You sell them and retire on the income.

AN AMERICAN CORPORATION: You have two cows. You sell one, and force the other to produce the milk of four cows. Later, you hire a consultant to analyze why the cow dropped dead.

A FRENCH CORPORATION: You have two cows. You go on strike because you want three cows.

A JAPANESE CORPORATION: You have two cows. You redesign them so they are one-tenth the size of an ordinary cow and produce twenty times the milk. You then create a clever cow cartoon image called Cowkimon and market them worldwide.

A GERMAN CORPORATION: You have two cows. You reengineer them so they live for 100 years, eat once a month, and milk themselves.

AN ITALIAN CORPORATION: You have two cows, but you don't know where they are. You break for lunch.

A RUSSIAN CORPORATION: You have two cows. You count them and learn you have five cows. You count them again and learn you have 42 cows. You count them again and learn you have 2 cows. You stop counting cows and open another bottle of vodka.

A SWISS CORPORATION: You have 5000 cows, none of which belong to you. You charge others for storing them.

A CHINESE CORPORATION: You have two cows. You have 300 people milking them. You claim full employment, high bovine productivity, and arrest the newsman who reported the numbers.

AN INDIAN CORPORATION: They have two cows. They worship them.

A BRITISH CORPORATION: You have two cows. Both are mad.

AN EGYPTIAN CORPORATION: You have 2 cows, they both vote for Mubarak.

Establishing Islam

2007-10-28T21:40:00.000Z

Assalamu 'alaykum,

In relation to the previous post, I present to you a lecture entitled: "Establishing Islam" by Sheikh Haitham al Haddad, may Allah preserve him. It tackles key concepts that are are being questioned by many modernist thinkers, as well as issues that are discussed in different circles of Islamic movements such as; Is Islam meant to dominate other faiths/religions? The superior nature of Islam, the importance of establishing Islam, the method of establishing Islam, the nature of da'wah - is it merely a portrayal of Islam or is it a serious invitation? Offensive/Pro-active Jihad etc.

The lecture has been split into 2 parts. Part 1 deals with the notion of establishing Islam, and the second deals with the method of establishing Islam.

Part 1A:

Part 1B:

Part 1c:

Part 1D:

Part 1E:

Part 1F:

Part 2A:

Part 2B:

Part 2C:

Part 2D:

Part 2E:

Wassalamu 'alaykum,

Abu Qutaybah.

Jihad only defensive?

2007-10-25T19:50:00.000+01:00

The phenomenon of the idea that Jihad is only defensive is rapidly being spread amongst Muslim circles. It is without doubt a relatively new idea that seems to have appeared since the demise of the 'uthamani Khilafah and tends to come from the rhetoric of apologists and modernists who seem to have a problem with many key aspects of traditional Islamic 'Aqeedah and Islamic Law.

The ironic thing is, those who are calling for a reform to how we should approach the Shariah are also declarers of following 'Traditional Islam'. However, what seems to be more apparent is that they find no qualms in adhering to interpretations of traditional Islamic law in non controversial and non - 'ideological' matters, but when matters of contemporary issues arise, such as Jihad, apostasy, the Islamic penal code, interfaith relations etc, new interpretations are called for.

This is a serious problem we are facing and a short article will never be able to address this issue accordingly.

I felt compelled to write this short piece after reading the second appendix to Hamza Yusuf's translation of Tahawiyyah entitled: 'Understanding Jihad', which is his attempt to declare Jihad to be defensive at most. He has not brought about anything new with his appendix, but what did startle me was his 'quote' of Ibn Taymiyyah (p.92):

"Islamic warfare is always defensive, because the basis of relationships with the non-Muslims is peaceful co-existence (Musaalamah); if one reflects deeply on the causes of the Prophet's military expeditions, one will find that all of them were of this type."

I was shocked that I never came across this statement of Ibn Taymiyyah before since any regular reader of the works of Ibn Taymiyyah would be able to find this quote problematic since its meaning contradicts what he is known for believing in. Thus I was intrigued to find exactly where Yusuf got his quote from. He cites it from: Majmu', vol.28, sect .8 (see page 125 of translation).

I had a thorough check of his Majmu' and found no such quote therein. To me it seems as though it has been referenced incorrectly, especially since a bulk of the appendix was a translation of 'Abdullah Bin Bayyah's article on Jihad which has no references to his citations. His article may be found here (click on buhooth on the right and towards the bottom there is an article entitled: Mafhoom al Jihaad fil Islam.)

According to Bin Bayyah's article he seems to have taken the quote from Abu Zahrah's book; "Ibn Taymiyyah" which depends heavily on ascribing the book: 'Qaai'dah fi Qitaal al Kuffar' to Ibn Taymiyyah himself which in reality is very doubtful as many scholars have actually said it was not even written by Ibn Taymiyyah! See here for more details.

Nevertheless, even if we agree that the aforementioned book was written by Ibn Taymiyyah, how could one possibly ignore his hundreds of other statements regarding this issue? (see as-Siyaasah ash-Sharee'ah, as-Saarim al Maslool & his Fataawa.)

The problem with this belief (that Jihad is only defensive) is not simply restricted to the issue of Jihad only. In fact it will necessitate the changing of many of ther beliefs as well as laws. Therefore, this issue is of a paramount importance and needs to be elucidated by scholars who are well grounded in 'aqeedah & fiqh.

To end, I leave you with a translation of Ibn al Qayyim's al Furoosiyyah 187-189:

"It is known that a Mujahid could intend repelling the enemy if the mujahid was sought after/wanted (matloob) and the enemy was the seeker/pursuer (taalib). Or he could intend triumphing over the enemy from the very beginning if he was the seeker and the enemy was the matloob (sought after.). He could even intend both matters, thus the believer is commanded to fulfill these three categories.

Defensive Jihad is more difficult than Initiative Jihad (Jihaad at- Talab also known as offensive Jihad), since defensive Jihad resembles repelling an attacker. Thus it was permitted for the oppressed to defend himself as Allah (swt) says: "Permission to fight is given to those who are being fought because they have been wronged..."(al Hajj: 39).

The Prophet (saw) said: "Whoever was killed defending his wealth is a martyr, and whoever was killed defending himself is a martyr." (Abu Dawud & Ibn Majah). This is because repelling the aggressor against the religion is Jihad and a virtuous act that brings one closer to Allah....

As for the pure initiative/offensive Jihad (talab), then no one desires it except one of two men:

Either someone who has great imaan and fights to make the word of Allah the highest and the deen is solely for Allah.

Or somebody who desires the war booty and concubines.

The defensive Jihad is a matter that everyone intends and no one finds it undesirable except a person who is according to the law and intellect a lowly coward. And it is the masters of the believers who seek the pure offensive Jihad for the sake of Allah..."

And finally, I leave you a quote from Sufyaan Ibn 'Uyaynah:

"The Prophet (saw) was sent with four swords: A sword against the Arab polytheists until they believe, A sword against the rest of the polytheists until they enter into Islam or are taken as captives or held at ransom, a sword against the people of the book until they pay the Jizyah (tax) and a sword against Muslim rebels." (Quoted from: Al Hikam al Jadeerah bil 'idhaa'ah min qawl an-nabiyy 'bu'ithtu bis-sayf bayna yadayy as-saa'ah [from his Majmoo' ar-rasaa'il ibn Rajab al Hanbali 1/229])

May Allah show us the truth as it is and grant us the ability to act upon it, and show us falsehood as it is and grant us the ability to keep distant from it.

And Allah knows best,

Abu Qutaybah.

Where will you be praying Taraweeh?

2007-10-07T18:06:00.000+01:00

Assalamu 'alaykum,

"Where will you be praying Taraweeh then?" A common question that is often repeated throughout this blessed month. However, many are oblivious to the fact there is in fact some 'fiqh' behind this question as will soon be very evident....

I leave you with a translation of Dr Bakr Abu Zayd's "Al ajzaa' al Hadeethiyyah" p299-301.

"Muhammad bin Bahr said regarding the prohibition of searching and attending Masaajid due to the beauty of the recitation of the Imam (as quoted in Badaa'i al Fawaa'id 4/111):

' I saw Abu Abdullah (i.e. Imam Ahmad) in the Ramadhan and Fadl bin Ziyaad was leading him in Taraweeh. He had beautiful recitation and thus many mashaayikh and many locals gathered together until the mosque was full. Then Abu Abdullah climbed the staircase of the mosque and looked to the congregation and said:

"What is this! Why are you all leaving your [local] mosques and attend other mosques?"

Thereafter, [Fadl] lead them in prayer for a few more nights and then [Abu Abdullah] stopped him from leading the prayers due to disliking what he saw, i.e. the emptying of other mosques. Thus it is upon the neighbour of a mosque pray in his local mosque.' [End of quote from Badaa'i]

And from Ibn al Qayyim's research of the principle 'sadd adh-dharaa'i' in his book 'i'laam al muwaqqi'een 2/160 he says:

'The 54th point: The Prophet [saw] forbade the man to disregard the mosque which is closest to him and opt for another mosque as is in the narration of Baqiyyah on the authority of al Majaashi' bin 'Amr on the authority of 'Ubaydullah on the authority of Naafi' on the authority of Ibn 'Umar that the Prophet [saw] said:

"One of you must pray in the mosque which is closest to him and should not disregard it for another mosque."

And that is so in order to prevent the abandonment of the mosque which is closer and to prevent the Imam from feeling abandoned and lonely.

However, if the Imam was of the habit of not performing the prayer correctly, or he was accused of innovations or openly expressed evilness, then there is no harm for a person to pray in another mosque." [end of quote from 'i'laam]

The hadeeth which was reported in at-Tabaraani's al Awsat as well as al-Jaami' as-Sagheer and Kanz al 'Ummaal 6/659 as well as Majma' az-Zawaa'id of al Haythami who said:

"Its [i.e. chain of narration] is trustworthy except for the Shaykh of at-Tabaraani: Muhammad bin Ahmed bin Nasr al Marwazi as I have not seen anyone who wrote a biography of him." [end of quote]. at-Tabaraani also reported it in al Mu'jam al Kabeer 12/370....

And on the authority of Nawfal bin Iyaas who said: "We used to pray in the time of 'Umar ibn al Khattab in the mosque. A group of people would pray here and another group in another place and the people would choose to pray with the one with the best voice. Thus Umar said: "I see that they have taken the Qur'an as melodious tunes! By Allah if I am able, I will change this matter. Three nights did not pass by except that he commanded Ubayy to lead them in prayer." This was reported by al Bukhaari in khalq af'aal al 'ibaad p.51 and Ibn Sa'ad in at-Tabaqaat (5/51) and al Marwazi in Qiyaam al-Layl.

And I have only brought your attention to this matter because it is exemplifying our circumstances today on a wide scale. Furthermore, virtuous deeds are not attained by committing prohibited deeds. And likewise because it is a trial for the Imam of the congregation. And Allah knows best."

[End of translation]

The hadeeth of the Prophet [saw] was also declared authentic by Al-Albani to be saheeh in saheeh al Jaami' (2/5456) which a slightly different wording as well as in as-Saheehah (2200).

And Allah knows best.

Wanted: an Imam for Today

2007-10-01T13:30:00.000+01:00

Assalamu 'alaykum,

Here is an advert for the position of Imam of the Grand Mosque in Istanbul at the time of Sultan Suleyman who ruled the Ottoman Empire from 1520 - 1566.

To have mastered the languages of Arabic, Latin, Turkish and Persian.
To have mastered the Qur'an, the bible and the torah.
To be a scholar in Shari'ah and Fiqh.
To have mastered physics and mathematics up to teaching standard.
To be a master of chivalry, archery, duelling and the arts of Jihad.
To be of a handsome countenance.
To have a strong melodious voice.

(Source: Al Ahram newspaper 22nd September 1986, Egypt)

So then, how to you think our Imams of today would do if they were to apply for this post???? hhmmmm

I shudder to think how many would even come close to getting this position!

Allahul Musta'aan.

Wassalamu 'alaykum

"Hearts are like vessels..."

2007-09-28T00:20:00.000+01:00

"Hearts are like vessels, some have greater capacity than others. Therefore, O people when you ask from Allah, all glory and praise be to Him, ask from Him in a state in which you are certain that your prayers will be answered, for verily Allah (swt) does not accept from His slave any du'aa that is made from a neglectful heart."

(Majma' az-Zawaa'id by al Haythami 10/148)

Fiqh and King Kong

2007-09-24T13:58:00.000+01:00

By Abu Yusuf Tawfique Chaudhury

Ever noticed how there seems to be a myriad of films coming out of Hollywood on comic book characters and remakes of older films like King Kong, War of the Worlds, Charlie and the Chocolate Factory, the remake of Star Trek? What ever happened to originality? Where is the creativity of the media masters? My guess is that such lapses in creativity happen in troubled times. People are apparently comforted by the cozy and familiar when reality is lying await, in the dark. It has been the same in previous periods of uncertainty. The ‘creative’ industries retrench and become more conservative, less interested in novelty. As a result, remakes abound.

We too in Islam are experiencing this lack of spirit and originality, brought on by our troubled times and uncertainty of where we are going and what we all should be doing. If you were to examine some of the PhD dissertations from numerous Islamic Universities, you would find that many of them are centered on rechecking of classical masterpieces or studying an opinion of a past scholar. If you were to visit the printing houses of Lebanon and Egypt where most of the Islamic books are printed today, or visit some of the book fairs in the Middle East, you will see how almost every publisher prints familiar books - with yet another checking or typeset. Originality is eroded in what seems to be an assertion that scholarship and deep research is limited to the past - even though we are the most in need of this originality. Their assertion is only based on our uncertainty and people’s instant comfort with familiarity.

A cursory look at some of the most comprehensive books of Fiqh, show a lack of discussion of some of the most pressing questions of our times. This is not due to inability, rather due to the absence of these issues in those times. Many committees of scholars in different countries discuss numerous modern issues that pertain to them in matters of business and medicine, yet many others that matter to Muslims living in the West, such as judging and arbitration, political participation, citizenship, police and armed force participation, reconciling Western and Islamic inhertiance laws, Islamic curriculum for Western Muslim schools - issues that are rarely dealt with. Is there not a requirement for the able to look into these matters and work on original pieces and solutions to these problems? Or are we to rely on the lacking judgments of a few students of knowledge that visit the West in the summer from the Middle East, and only know our life and what we go through for a limited period of time?

About 2 years ago, I helped a student at one of the most prestigious Islamic Universities in the world with his PhD thesis on the Islamic position on tissue banks - everything from cornea banks to breast milk banks to DNA banks. It was interesting to note that neither the student nor the professors arguing the dissertation were medically qualified to understand the material. I had a difficult time translating untranslatable medical terms into Arabic such that laymen could understand and I question my efficacy in that. In any case, the brother did do well. He got his PhD with a distinction. However, I will have serious reservations from using his conclusions. How can I rely on the conclusions of some one not qualified to understand that which he is writing about? This is the sad state of affairs in some of our academic circles. Rarely are unfamiliar topics dealt with, and when they are, people not qualified to do so.

The most frustrating situation for me has been when I am forced to answer a question in two minutes that in reality will require two years for me to research. Should I answer based on general principles and general rules of fiqh, or shall I avoid answering and leave our questioner to the unscrupulous pseudo scholar that abound in our times? It is a dilemma that I continue to struggle with. If the able amongst our ummah do not take the academic challenge that should beacon to them like Mount Everest to every climber, then we in the West will continue to struggle for answers to our needs.

Personally, I will not tolerate another King Kong movie.

Mouse Trap

2007-09-20T17:21:00.000+01:00

THE MOUSE TRAP

A mouse looked through the crack in the wall to see the farmer and his wife open a package. What food might this contain?" The mouse wondered.......he was devastated to discover it was a mousetrap. Retreating to the farmyard, the mouse proclaimed the warning : There is a mousetrap in the house! There is a mousetrap in the house!"

The chicken clucked and scratched, raised her head and said,"Mr.Mouse, I can tell this is a grave concern to you, but it is of no consequence to me. I cannot be bothered by it."

The mouse turned to the pig and told him, "There is a mousetrap in the house! There is a mousetrap in the house!"

The pig sympathized, but said, I am so very sorry, Mr.Mouse, but there is nothing I can do about it but pray. Be assured you are in my prayers."

The mouse turned to the cow and said "There is a mousetrap in the house! There is a mousetrap in the house!"The cow said, "Wow, Mr. Mouse. I'm sorry for you, but it's no skin off my nose."So, the mouse returned to the house, head down and dejected, to face the farmer's mousetrap alone.

That very night a sound was heard throughout the house -- like the sound of a mousetrap catching its prey. The farmer's wife rushed to see what was caught. In the darkness, she did not see it was a venomous snake whose tail the trap had caught. The snake bit the farmer's wife. The farmer rushed her to the hospital. After treatment she returned home with a fever. Everyone knows you treat a fever with fresh chicken soup, so the farmer took his hatchet to the farm yard for the soup's main ingredient. But his wife's sickness continued, so friends and neighbors came to sit with her around the clock.To feed them, the farmer butchered the pig. The farmer's wife did not get well and later died. So, many people came for the funeral, the farmer had the cow slaughtered to provide enough meat for all of them.

The mouse looked upon it all from his crack in the wall with great sadness. So, the next time you hear someone is facing a problem and think it doesn't concern you, remember.......when one of us is threatened, we are all at risk.We are all involved in this journey called life. We must keep an eye out for one another and make an extra effort to encourage one another.

REMEMBER.......OUR LIVES ARE WOVEN TOGETHER - EACH OF US IS A VITAL THREAD IN ANOTHER PERSON'S TAPESTRY.

An Insight into Moon-sighting (Important read)

2007-09-11T09:40:00.000+01:00

Assalamu 'alaykum,

In addition to the videos I posted up regarding the moon-sighting issue, here is an article written by Sheikh Haitham al Haddad on the issue. It follows the main points of the video, however he mentions further points.

The issue of moon sighting has never been as divisive as it has become today. In the past, Muslim scholars agreed on a certain method to decide the start and end of the month of Ramadan. In the last few years, advancements in communications and media have turned the world into a small village creating a new context where matters concerning inter-countries relations are involved. A second new context may also be related to the presence of many Muslims in countries that lack one single Muslim authority. Resultantly, readily understood issues related to a number of Islamic rituals have now become controversial and confusing. This confusion is further fuelled by the influence of a Western lifestyle upon Muslims; generally speaking, Muslims are often accused of being anti-Western or even unscientific in their spheres of life. This can influence them to react emotionally and unreasonably. One such observable sphere in which many Muslims have reacted in this manner is with regard to moon-sighting and the establishment of the start of the month of Ramadan, ‘Id al-Fitr and ‘Id al–Adha. In this article, I would like to draw attention to specific principles in an attempt to remove misconceptions surrounding the ongoing debate.Shari’ah Principles related to the confirmation of the beginning of Ramadan and the ’IdI believe many readers will be aware of these principles yet some of them may not be aware of specific fundamental issues within them. In order to gain a deeper understanding we have to differentiate between the principles used by those in authority in any Muslim community including the Muslim nation [ummah] under the Caliph [khalifah] or other leaders in his absence, and the principles used by ordinary Muslims.
Leaders or those in charge are commanded to employ one of two principles. The first is to sight the moon with the eye. The basis for this doctrine is numerous Prophetic traditions [ahadith]; Abu Hurayrah relates that the Prophet, may Allah praise and send peace and blessings upon him, said, ‘Fast when you see it (i.e., the moon) and cease fasting when you see it, and if it is hidden or cloudy, complete the counting of Sha'ban as thirty days.’ This hadith is agreed upon by Al-Bukhari and Muslim; similar authentic ahadith are also recorded. The second principle applies only in the absence of the first, which is to complete thirty days for the month of Sha’ban. The basis for this is also the previous hadith and many other similar statements. It is worth noting that the overwhelming majority of scholars unanimously agreed upon using these two principles. Furthermore, it has been stated by a number of scholars that the overwhelming majority of scholars also agreed not to consider astronomy or calculations as a tool to confirm the beginning of Ramadan or ’Id.

Furthermore, it has been stated by a number of scholars that the overwhelming majority of scholars also agreed not to consider astronomy or calculations as a tool to confirm the beginning of Ramadan or ’Id.

Scholars who quoted this consensus include al-Jassas al–Hanafi1, al-Baji al-Maliki2 Ibn Rushd al-Maliki3, al-Subki al-Shafi’i4, Ibn Taymiyyah5, Ibn ‘Abidin Al-Hanafi6 and others. They added that the effective cause [‘illah, ratio legis] for confirming these events is the visual sighting of the moon or the completion of the month of Sha’ban. This means that the only basis for fasting is one of these two principles.

It is important to clarify this point further; the Shari’ah in many cases may consider a variety of factors including scientific ones that could have an effect on the ruling. However, the scientific factor may or may not influence the end ruling of the Shari’ah since in some cases it is totally outweighed by other factors to the degree that it appears to be ignored completely. There are numerous examples to help explain and corroborate this. Take the following instance, in a well known hadith, the Messenger of Allah said, ‘The child belongs to the bed and the adulterer deserves the stone’7. This hadith explains the case of a man who states he was involved in an illicit relationship with a married woman and claims the child she later bears. Allah, the legislator, paid no attention to this claim and affirmed that the child remains the legitimate descendant of the woman’s lawful husband. This is the explanation of the statement, ‘the child belongs to the bed’. The lawful husband can deny this association with the child only by li’an8, the process of taking an oath by Allah and invoking His curse after an allegation of adultery.
To explore the workings of this principle let us suppose after the death of both parents, the other siblings dispute the legitimacy of this child and their claim is supported by DNA tests which show that this child is not a descendant of their father, and is not their full biological brother or sister. However, the only legislated way of depriving the child of any right9 is through the process of li’an. With the death of both parents this is not possible so the child must remain the legitimate child of both parents in the eyes of the Shari’ah.10 Without the process of li’an the child is considered the legitimate child of both parents even if science proves otherwise. Here we can say for the sake of clarification that this child has two fathers, the biological (or scientific one) and the legal [shar’i] one. As far as the Shari’ah is concerned, the latter is the real father and the former holds no significance whatsoever; he is deserving of punishment for his admission of adultery.11

Similarly, we can also say that we have two types of months; the first is the legal month, which is known as Ramadan and the second is the astronomical (scientific) one, which is the 9th month of the lunar calendar. All Islamic rulings are based upon the first month which may or may not coincide with the astronomical month.

The latter has no significance in the eyes of the Shari’ah and hence no Islamic rulings are based on it. This means that we are dealing with two different spheres that have no connection with each other; the sphere which is defined by the Shari’ah and that which is defined by astronomy. Therefore, once the sighting of the moon is confirmed and accepted by the leader of Muslims or by the majority of Muslims then there is no need to investigate further let alone claim that the sighting was invalid or not possible due to astronomical calculations. Who has the authority to judge that it is wrong? Someone with astronomical facts? No, not at all, as the astronomical facts are dealing with a different type of month which is different from the one which governs the timings of certain acts of worship. Our month or field of discussion is something else. We are not denying the astronomical facts; rather we are not fasting the astronomical month. This is very similar to the previous case of biological vs. legal father. If we come to know for a fact that we started fasting Ramadan on a day which was different from the astronomical calculation, then that will have no effect at all on our fasting or ’Id. This is a fundamental line of reasoning that many people have ignored or are unaware of. It sets aside the following oft-quoted principle, which although correct is not applicable here: many proponents who favour considering astronomical calculations state that a person’s account of having sighted the moon is speculative [zanni] whereas astronomical calculations are definitive [qat’i] and the Shari’ah gives credence to the definitive over the speculative. As stated however, even if we for the sake of argument ‘accept’ the calculations as being definitive (ignoring the differences within astronomers themselves), the point is that the Shari’ah did not consider scientific and astronomical calculations as determining factors in the first place with regard to the sighting of the moon. I will avoid delving into the discussion around the accuracy of astronomical calculations and the claim that some astronomers make that there is a level of uncertainty in calculations; this is beyond the scope of this article and does not really make a substantial difference on account of the aforementioned argument.

Recall the different occasions during the time of the Prophet where a number of people testified that they, as individuals, sighted the new moon; there is the possibility that these individuals erred or even lied. The Prophet on one occasion questioned the witness about his faith and upon hearing his testimony of faith, the Prophet commanded Bilal to announce the month of Ramadan. Advocates of astronomical calculations respond to this by saying that the witnesses were Bedouins who were skilled at knowing the start and end of lunar months so their reports were more likely to be accurate. The reality is even if we were to accept this assumption, those who use this argument do not accept testimony even from someone skilled and experienced unless it is confirmed by astronomy; their criterion is astronomy and not experience in moon-sighting. The acceptance of the Prophet of such testimony is a clear guidance for us to follow without any reluctance. Allah says in the Qur’an, ‘And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment.’12

The Prophet’s instruction to complete the thirty days of Sha’ban when the moon is not able to be sighted lends further support to this reasoning of differentiating the Islamic month of Ramadan from the astronomical month; the famous scholar, Ibn Hajar, said, ’This (completing thirty days of Sha’ban) is an indication that we should not refer to calculations or astronomy. The Prophet guided us to completing thirty days of Sha’ban while he could have guided us to consider other means that enable us to know the beginning of the astronomical month’. The day that follows the 29th of Sha’ban could be the first day of Ramadan or the last day of Sha’ban. However, if we are unable to sight the new crescent due to poor visibility, then we consider the following day as the last day of Sha’ban without any doubt, even though it might be the first day of the astronomical month. Our month of fasting, Ramadan, will start in this case after the 30th of Sha’ban is completed. This is again a matter of consensus between all scholars. Similarly, if the new moon of ’Id al-Fitr in this case is seen on the 28th of Ramadan, then the Muslims should commemorate their ’Id based on the new moon and then compensate the 29th day of Ramadan the day after the ’Id or any other day. There is no disagreement about this.

The principle for the massesTheir guiding principle is mentioned in the hadith, ‘The fast is the day you all fast; the breaking of fast is on the day that you all break fast; and the day of sacrifice is on the day that you all sacrifice.’13 Al-Tirmidhi said, 'Some scholars explained this hadith to mean that fasting and breaking the fast should be done with the Muslim body [jama’ah] or the majority of people.'

Al-Tirmidhi said, 'Some scholars explained this hadith to mean that fasting and breaking the fast should be done with the Muslim body [jama’ah] or the majority of people.'

This means that the common person does not have his own sighting of the moon or follow his own decision. The matters of beginning Ramadan and confirming ’Id are not private affairs; they are decisions which affect the ummah and therefore have to be taken on that level. None can do this except the leader of the Muslims. When there is no leader then the majority of Muslims represent the opinion of the ummah. Today, the same ruling should be applied on all sections or communities of Muslims due to the nature of Muslim countries being separated and each making its own decisions.

If we consider this principle we will find it in agreement with common sense as failure to implement this leads to confusion. One can imagine an individual fasting alone, but is it possible for a person to establish ’Id with all its rituals such as the congregational prayer, takbir, exchanging greetings and celebrating alone? Can we have two different days of ’Id in one city or country? The answer is no we can not and should not. This is not a matter open to dispute. Therefore, the Muslim individual is left with no choice but to go with the flow of the majority on this matter and to act according to the meaning of this hadith. Here, it is appropriate to mention a case elaborated upon in works of jurisprudence [fiqh]: the ruling for a Muslim who starts the month of Ramadan according to the country he is residing in and then travels to another country that had started Ramadan on a different day. Ramadan for Muslims in the destination country may end before or after Ramadan in the home country. If it ends before then this means that he may fast only 28 days while if it ends after then he may end up fasting 31 days! What do scholars say about this case? They say that the person should follow the country he has arrived in which means he must fast with them and end the month with them even if it is more or less than a ’month’. If he fasts 28 days, then he must fast one more day after ‘Id to complete 29 days which constitutes the minimum number days in a month. A similar case in point occurs when a person sees the new moon on a specific day and then travels to perform Hajj. Obviously he will follow Muslims in Makah and will not follow his own moon-sighting even if he is pretty sure that their decision is wrong according to astronomy.

Some may question the basis for differentiating the lay person’s conduct from one in authority; there are some commands that address every single Muslim irrespective of position. An example is, ’O you who believe, establish the prayer’. There are also some other commandments that addressing specific people according to position, gender etc. For example, Allah says in the Qur’an, ‘Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise’.14 This command is directed to those in authority and it is not addressed to the individual; individuals cannot arrest a thief and cut his hand off!
Prayer calculations vs. moon-sighting calculationsIt is allowed for us to rely on scientific facts that can provide accurate information in deciding the prayers times; we are allowed to use watches, computer programs and other technologies to decide these times. Why is this not the case for deciding the start and end of Ramadan? I will summarise the answer as given by a number of scholars including the famous Maliki scholar al-Qarafi15. A very similar understanding can be also found with Ibn Taymiyyah. There is a major Islamic difference between the prayer timings and the timings for the beginning and ending of Ramadan and the Hajj day. Allah says in the Qur’an, Establish the prayer from midday till the darkness of the night (i.e.. the Thuhr, 'Asr, Maghrib and 'Isha' prayers)’16 and He also said, ‘So glorify Allah , when you come up to the evening (i.e., offer the Maghrib and 'Isha' prayers), and when you enter the morning (i.e., offer the Fajr prayer)’17 Allah has commanded us to pray in those specific times and hence we are commanded to determine the time by any means. In contrast, Allah never commanded us to begin Ramadan in a specific time or due to the birth of the new moon rather he commanded us to fast once we ‘witness’ the new moon as it is mentioned in the aforementioned hadith and in the verse in the Qur’an, ‘The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion. So whoever of you sights (the crescent on the first night of) the month, he must observe the fasts that month”. Therefore, our concern is not in the actual time or the birth of the new moon which is identified by the moon leaving the conjunction; rather we are concerned with ‘witnessing’ the new moon. In the case of prayers the actuality of the time is of concern to us.
Therefore, our concern is not in the actual time or the birth of the new moon which is identified by the moon leaving the conjunction; rather we are concerned with ‘witnessing’ the new moon. In the case of prayers the actuality of the time is of concern to us.

Practical alternatives?Some Muslim individuals and organisations repeatedly call Muslims in the UK and some other non-Muslim countries to abandon following Saudi Arabia in determining Ramadan, ‘Id and Hajj. A section of these voices are driven by certain agendas to attack the Saudi government and ultimately to attack the religious ideology adopted by Saudi Arabia. In any case, they are unable to provide a practical and workable alternative. The suggestion for Muslims in the UK and other European countries to establish their own moon-sighting has proven over the years to be both an impractical and a non-approachable solution for numerous reasons. Muslims in the UK for example have not agreed on any one organisation to represent them in this issue due to their wide and diverse nature. They differ on the course to be followed in case of failure to sight the moon on the possible dates of visibility; some recommend following astronomical data, others recommend following the sighting of the nearest Islamic country. Again, they differ between themselves on which country to follow. Others suggest that when the moon is not sighted then Sha’ban should be completed as thirty days irrespective of the astronomical data as this is mentioned in the Prophetic guidance. However, this recommendation is not widely accepted as it means that for the most part Ramadan will start after the thirty days of Sha’ban due to the cloudy conditions in most European countries including Britain. Another opinion put forward is for each Muslim to follow one’s local mosque; this is the worst recommendation as it divides Muslims on a matter which should unite them as a single community; what does one do if there are two local mosques? Another option is to follow the first country that announces the sighting; while this is a very logical and legitimate opinion; it is unlikely to be accepted due to the political climate, diversity and disunity of Muslims living in the UK as an example. Moreover, those supporting astronomy as their basis will again question the sighting if it does not meet their criteria.

After considering all these opinions and taking into account that almost two thirds of the Muslims in the UK, for example, follow Makkah for spiritual reasons, one will find himself compelled to support this judgment. As we have declared before that the basis of this is textual and rational evidences. Unity is not the determining factor for this conclusion but is one of the prime factors for sure. It is also worth noting that the masses in many countries follow Makkah and not Saudi Arabia; their attachment is to Makkah as their holiest place and not to Saudi Arabia.

The process of moon–sighting in Saudi Arabia

To conclude the discussion, I would like to state that the Saudi moon-sighting is not a matter of personal attachment to myself for many reasons. One reason is the fact that I am not promoting following Saudi Arabia in deciding the beginning and ending of Ramadan. Nevertheless, I would like to clarify a misconception related to the Saudi moon-sighting as it is criticised in Muslim and some times non-Muslim media. These criticisms include the claim that they rely on ordinary Bedouins who emerge from the desert knowing nothing about moon-sighting and the stages of the moon. Some claim that the main motivation for such individuals who testify to seeing the new moon is to gain a reward or seek fame. This criticism is further used to attack the Shari’ah as a whole as it is always linked to Saudi Arabia. It is important for us all as Muslims to not falsely accuse others and ignorantly support a non-Islamic agenda.
It is important for us all as Muslims to not falsely accuse others and ignorantly support a non-Islamic agenda.

Firstly, the official Saudi calendar is not used at all in deciding the beginning and ending of Ramadan and the day of ‘Arafah. I have heard many times that the Saudis are following the Jewish methodology in their calendar and therefore Muslims fast according to the Jewish moon-sighting. Such a ridiculous statement is unworthy of a response. The Judicial High Court is responsible for deciding such dates and is based on testimony that they receive. Secondly, some accuse the Saudi authorities of not paying attention to verifying the testimony that comes from a single unknown person who may be lying or mistaken. I would like to say that in most years, the testimony is corroborated by a number of known witnesses. In 1424 AH there was a controversy concerning sighting the ’Id moon and its visibility; it was announced that the moon was sighted in Saudi Arabia and many astronomers and others accused Saudi Arabia’s system of being daft and paying no attention to the important matter of a Muslim’s worship. I happened to be visiting a friend a few days later who was watching a documentary presented by Al-Majd TV channel about moon-sighting. In this documentary, the channel interviewed the person who sighted the moon; it was apparent that this man was not just a simple lay person with little intelligence. He was well educated, experienced and knowledgeable in both visual sighting as well as astronomy. He even took the camera crew to the actual location and his set up where he would watch for the new moon. He also added that it was his habit for many years along with a group of people to monitor the new moon every month. At times they would accompany one of the judges of that area. In addition, a famous Saudi astronomer Dr. Mohammed Bakheet al-Maliki wrote an article published in Ramadan 1421 AH (Dec 2000) that in 1413 AH astronomers announced that it was impossible to see the new moon due to its disappearance half an hour before sunset, yet it was announced that the moon was sighted by more than ten people in Saudi Arabia and in the United Arab Emirates. He also added that some sighted the moon without intentionally going out to look for it. The number of witnesses rose to the extent that the Judicial High Court ceased to accept any more testimonies. The famous scholar Dr. Bakr Abu Zaid, who used to work for the Ministry of Justice that is in charge of dealing with witnesses, mentioned that in 1406 AH astronomers announced that it was impossible to sight the new moon of Shawwal. However the moon was sighted by more than twenty different people in various places in Saudi Arabia and some other neighbouring countries. In addition, I came across a PhD thesis by a researcher who said that in 1425 AH it was also announced that it was impossible to sight the new moon of Shawwal yet it was witnessed by more than forty people and the authorities officially recorded more than ten of those testimonies. I relate these incidents to provide more clarity about the issue and to advise people not to accuse other Muslims, especially knowledgeable people, of committing trivial mistakes concerning major matters. Finally, I would like to emphasise to my brothers and sisters living in any non-Muslim country of the conclusion of this discussion. The evidence compels us to follow the opinion of the majority of Muslims in our country irrespective of the how the opinion is arrived at. There are further details that need clarification to answer many questions for Muslims living in the West; it is not the intention of this article to address such detailed matters but to clarify the main misconception about moon-sighting and the role of astronomy.
___________________________________________________________Notes:Source: www.islam21c.com
1. Ahkam al-Qur’an 1/280.

2. Al-Muntaqa Sharh al-Muwata 2/38.

3. Bidayah al-Mujtahid 1/283-284.

4. 5. Majmu’ al-Fatawa (25/132-133).

6. Hashiyah Ibn ‘Abidin 2/387.

7. Narrated by Abu Hurayrah, related by both Al-Bukhari and Muslim.

8. As mentioned in Surah al-Nur. This process involves both the husband and wife going to a judge and testifying by Allah that they are truthful and if not invoking the curse of Allah upon themselves if they are lying about the alleged act of adultery. Once this process is finished then the child will be associated with the mother and have no connection with the father.

9. This includes the right to claim lineage to the father (and his family), the claim to maintenance costs and inheritance. These and other rights are discussed in the books of Islamic jurisprudence.

10. Some scholars may consider tacit approvals from both sides as another legitimate way of depriving him this right. This case is only offered as an example here and its details are not able to be discussed here.

11. There is more to be said about the part of the hadith where the Prophet commanded his wife Sawdah to don the hijab before the disputed person. However, that is outside the scope of this discussion.

12. Surah al-Hashr 59:713. It is recorded by al-Tirmidhi and the wording is his, Abu Dawud and others.14. Surah al-Ma’idah 5:3815. al-Furuq vol. 2, pg. 17916. Surah al-Isra’ 17:7817. Surah al-Rum 30:17

Poems In Hanbali Fiqh

2007-09-04T13:01:00.000+01:00

Assalamu 'alaykum wa Rahmatullah,

A number of brothers have asked me about poems in Hanbali fiqh.

I mentioned in a previous post that there are a number of poems, however, many of them have not been published. I have not personally seen any of the poems yet, as they seem to be very rare.

I will list those that have been published based on Sh. Bakr's madkhal (vol.2):

1. 'Iqd al faraa'id wa kunooz al fawaa'id by Ibn 'Abdil Qawiyy [d. 699h] Which is a poem of al Muqni' of Ibn Qudamah.

2. Nayl al Muraad bi-Nazmi Matn az-Zaad by Sheikh Sa'd bin 'Ateeq (d. 1349h). However, he only reached up to shahaadaat and was later completed by Sheikh 'Abdur-Rahman ibn 'Abdil 'Azeez bin Sahmaan.

3.Nathm zaad al Mustaqni' a.k.a Rawdatul Murtaad fee nathm muhimmaat az-zaad by Sulaymaan bin 'atiyyah al Muzayni al Haa'ili (d. 1363h).

NOTE: This poem has approximately 3,000 lines which is standard for a poem in fiqh. I have come across poems that are about 7,000 lines! Therefore, I really think that if a person wants to memorise a poem in hanbali fiqh to think again. If you havent memorised the Qur'an yet, then I would say, dont even think about memorising these poems! Most western students simply do not have the ability or will power to memorise such daunting texts.

However, there is a poem of daleel at-taalib which is the text of manaar as-sabeel, simply called: nathm daleel at-taalib by Sheikh Sa'adi in 400 lines, which isnt too long. Roughly the length of Mulhatul I'raab in grammar. Sheikh Bakr thinks however it maybe incomplete which is very likely. I am not sure if this has been published though.

4. Manthoomah adh-dhahab al Manjali fil fiqh al hanbali li-daleel at-Taalib by Sheikh Musa Muhammad Shahaadah ar-Ruhaybi who is a comtemporary scholar. It was published in 1401 by Dar al Fikr, Damascus. I have no details regarding the length of the peom.

I hope that helps.

"Man Hafiza al Mutoon

Haaza al Funoon"

"Whoever Memorises Mutoon (texts)

Will gain mastery of the funoon (sciences)."

As some of you may know, I am not a great fan of memorising texts. Both for those who have the ability to memorise texts of such sizes, then I ask Allah to preserve you!

Wassalamu 'alaykum,

(hopefully, I will be posting more regulary from now).

Abu Qutaybah

Sighting the moon for Ramadhan.

2007-08-12T14:22:00.000+01:00

Assalamu 'alaykum,

As Ramadhan is fast approaching, I thought it would be beneficial to post something regarding the controversial issue of the sighting the new moon for Ramadhan.

Wassalamu 'alaykum.

Knowledge with action...

2007-07-10T23:33:00.000+01:00

Assalamu 'alaykum,

Iqtidaa al 'ilm al 'amal by al Khateeb al Baghdaadi, a beneficial book indeed...

I will leave you with a few citations. Hopefully it will suffice as a reminder...

Sahl bin Abdillah at-Tustari said: "Knowledge is one of the delights of this worldly life. If one acted according to it, it will become for the hereafter." [ What a true statement indeed! For how many students have been seen seeking knowledge in order to fulfill their 'intellectual' desires. Alllhul Musta'aan!]
"The worldy life has two transgressions: The transgression of knowledge and the transgression of wealth. You will be saved from the transgression of knowledge by worship..."
"Whoever went in search for knowledge for the sake of knowledge, will not benefit from that knowledge. But whoever went in search of action by knowledge will benefit from a small amount of knowledge."
The Prophet (saw) said: "Similitude of a scholar who teaches people good and forgets himself is like a lantern that glows for others but burns himself."
Imam Malik said: I read in the torah: "If a scholar does not act by his knowledge, his exhortations will slide off the hearts like a a drop of water does from a rock."

Wassalamu 'alaykum

العزلة (al 'Uzlah)

2007-07-10T22:46:00.000+01:00

باسم الله الرحمن الرحيم

"From the subtle statements that should be noted are some that say: 'العُزْلة (al 'uzlah meaning isolation) without the letter ع from the word علم ('ilm - knowledge) becomes زَلّة (zallah meaning mistake); and without the letter ز from the word الزهد (zuhd, asceticism) becomes عِلّة ('illah meaning 'defect')"

Taken from al 'uzlah by al Khattaabee.

Therefore the conditions to 'uzlah are two:

Knowledge. Khattaabee said: 'Isolation only benefits the wise and scholars, and is most dangerous to the ignorant person.
Asceticism.

Wassalamu 'alaykum.

Marrakesh

2007-06-24T12:14:00.001+01:00

Assalamu 'Alaykum,

I have just recently returned from a trip to Marrakesh (Morroco) and I thought 'id share with you all some of my experiences.

Overall it was a very enjoyable trip, some of the scenes were breathtaking and outstanding as you can see above! (Click on the picture for enlargement)

Marrakesh has a great history behind it. I read a breif history of it a few years ago when learning about the Murabitoon movement from Mauritania and in particular the great leader, Yousef Ibn Tashfeen (rh). The remnants of this great movement are still evidently clear as you will soon see.

The Flight.

It was a short flight (3.5 hours) passing over france and spain with some nice scenary on the way. It was interesting to see the short distance between the south of Spain and Morroco, knowing that it was this very strait that had the likes of Tariq ibn Ziyaad and Yousef Ibn Tashfeen pass over it.

I had some quality time with my books and managed to read a risaalah by Ibn Rajab al Hanbali regarding the saying of Allah: "Verily, it is (only) the scholars that truly fear Allah." Much of it was lughawi based and focused on the word 'innama' from the verse. A good read for linguists (or linguist wannabes!)

After that I read selected chapters from the book: "Ma'aalim fee tareeq talab al-'ilm." (Milestones in the path of seeking knowledge) by Sheikh 'Abdul 'Azeez as-Sadhaan. One of the chapters read gave advice on buying books:

Seek guidance from scholars or students of knowledge before buying a particular book.
If the intended book was a commentary to another book, then you should try and ascertain if there are other commentaries available. If there are any other available, then you should go for the commentry which is most beneficial and comprehensive.
If you finally decided to buy a particualr commentary then you should investigate the different prints that are available.

If the book was critically edited (Muhaqqaq) then you should go for the best tahqeeq.
If the book comprised of a number of volumes then make sure the number of the bind matches the book inside. (I ignored this when I purchased my copy of fath al baari, so I ended up with two copies of vol.7!)
Try and flick through the pages in case there aren't any blank pages. (Again I ignored this when I bought ash-sharh al mumti' whereby many pages in vol.6 were blank! Also, vol.4 of my fath al baari had some serious printing errors as well as my al Qaamoos al Muheet.)
Try and purchase a hard back version of the book with a clear print. adh-Dhahabi said: "From among things that a scholar of hadeeth is passionate about, is acquiring beautiful prints."
If the book is big, then you should check the index since a good index is very valuble since you will be able to acquaint yourself with the book better. (For example, my copy of al Mughni has a wonderful index. To find a particular mas'alah doesnt usually take longer than a minute or two despite the fact that the book itself comprises of 14 volumes. The index itself is so huge that it has been printed as a seperate volumne and has 1303 pages. [If you want to buy al Mughni, then I would advise you to purchase this particular print, dar 'aalam al kutub.] However, in contrast to that I have al Majmoo' by an-Nawawi published by the same publishers but does not have a similar type of index. Due to its poor indexing I find it much harder looking for masaa'il and often do not bother referring to it now since using it had become slightly annoying! which is really dissapointing since the book itself is very beneficial. My explanation of Saheeh Muslim by Nawawi has a huge 3 volume index [Mu'assastul Qurtubah] and is a joy to use since additional information not usually found in an index has been included, such as an index of names mentioned as well as places, sects, books, fiqhi masaa'il, usooli masaa'il, 'aqeedah issues, apparent contradictions in hadeeths and methods of reconciliation etc.

Do not mistreat your books.
Be in contact with publishing houses in order to purchase the best books and prints.
A student should be warned from making his sole aim behind buying books to fill his shelves and to amass books so that people can speak about him, for that is very dangerous. (end, with slight alterations).

al Hasan bin Ahmed al Hamdaani

(This was also nice to read): "Ibn al Jawzi said: 'It reached me that he was seen in a dream in a city whose walls were covered in books, the amount of books were soo numerous they could not be counted. He was seen in the dream reading these books and it was then said to him, 'What are these books? So he replied: 'I asked Allah (swt) to busy me with what I was busy with in the dunya and He gave that to me."

Anyway, let me get back to the trip itself...

After landing and checking in into the hotel (which was a very nice one! Kenzi Farah Hotel) I headed straight to the famous Koutobiyyah Mosque...

The name 'Koutobiyyah' comes from the word Kutub (books) since there was a huge book market outside of the mosque, which sadly does not exist anymore. (now the courtyard seems to have turned into a meeting place for many old Morrocan women!)

The Mosque was built by the Muwahhid leader 'Abdul Mu'min bin 'Alee in the 12th century (AD) and was built next to the destroyed mosque which was built by 'Alee ibn Yusuf ibn Tashfeen (the great Muraabit leader). It is always sad to hear how the Muwahhidun fought against the Muraabitun, but I guess that is just how much of our history turned out to be.

Here is a picture of the destroyed mosque:

The stumps are the foundations of the pillars of the mosque.

There is a very good lecture on the history of the Muraabitun I heard a number of years ago. I would advise anyone who understands Arabic to listen to it, since it truly is a great lecture. Here is a link for the lecture:

http://www.islamway.com/?iw_s=Lesson&iw_a=view&lesson_id=17903&scholar_id=361&series_id=790

I actually went through this lecture with a great murabbi figure of mine. Great memories indeed.

The Koutobiyyah at sunset.

The old wudhu facilities for the 'alee ibn Yusuf Mosque.

Whilst on the topic of mosques, it was an experience praying in the Koutobiyyah mosque since as it is well known, Moroccans are Malikis. I have experience in praying in Hanafi, Shafi'ee and Hanbali mosques. So this was the first time I was going to pray in a Maliki mosque.

There were some notable differences whilst praying in the mosque;

Obviously the recitation was in warsh.
In the first salah I prayed the Imam finished with the regular two tasleems. However, the prayer after that, the Imam finished the prayer with only one tasleem. This is due to the well known issue in fiqh; are both tasleems obligatory or is one sufficient? Ibn al Qayyim mentions that the practice of giving two tasleems was reported by 15 companions and all narrations that mention the Prophet (saw) giving one tasleem seem to be weak. The strongest of those narrations is the hadeeth of Aa'ishah (reported by Ahmed, and Abu Dawud & others). However, that particular narration was regarding a night prayer which is a recommmended prayer, and it is known that the rulings in recommended prayers are more lax. (see zaad al ma'aad 1/250-253). Despite that, many scholars authenticated the hadith of 'Aa'isah and therefore held that one tasleemah is sufficient. And from a logical point of view, the performing the tasleem means that you have exited the prayer. Hence, one tasleemah is sufficient for that.

Ibn Qudamah also mentioned in al Mughni that the first tasleemah is obligatory whilst the second in recommended. In fact Ibn al Mundhir declared this point to be agreed upon, i.e. a consensus. There is another narration of Imam Ahmed which states that the second tasleemah is obligatory. Despite that Ibn Qudaamah stated that there is no explicit statement from Imam Ahmed which states that both are obligatory. (see al Mughni 2/243-4)

It was interesting to note that even though the Imam gave one tasleem, those behind him
all seemed to have given two tasleems. The hadith then came to my mind: "Verily the Imam was made to follow." This was on my mind for a while, so upon returning I consulted Ibn Rushd's bidaayatul mujtahid whereby he said: "Imam Maalik believed that the follower in salah should give two tasleems, whilst the Imam has to give only one." (Bidaayatul Mujtahid 1/320).

There were 3 athaans for Jumu'ah, all done consecutavely. The scholarly dispute of performing 2 athan for Jumu'ah is a well known, but never did I hear an opinion that mentioned 3 athans?!? Those who opt for two athans base their opinion on the practice of 'Uthman (ra): "as-Saa'ib ibn Yazeed said: "In the lifetime of the Prophet (saw), Abu Bakr and Umar, the call for the Friday prayer used to be pronounced when the Imam sat on he minbar. But during the caliphate of 'Uthmaan, when the Muslims increased in number, a third call to prayer at az-zaura was added." (Bukhari) A third call you might be thinking? Well, Ibn Rajab says in fath al baari (Yes Ibn Rajab, he also has an explanation of Bukhari called fath al baari like ibn Hajar, yet it was not completed.): "The iqaamah is called an athaan as well, as in the hadeeth: 'Between every two athans is a prayer' (i.e. between the athan & Iqaamah." (fath al baari 5/450) Thus the first and second call to prayer plus the iqaamah equals 3 athans. This interpretation seems to be agreed upon. However, Ibn Hajar mentions in his fath al baari that ad-dawoodi transmitted that there were three athaans, to which Ibn Hajar said: "What he mentioned does not require any effort to refute since no one from the salaf said such a thing..." (fath al baari 2/459) I tried thereafter looking at some Maliki books to find what they had to say about the matter. I found a interesting statement from Ibn Habeeb which seems to allude to that there were three calls to prayer before the Prophet (saw) began his khutbah and that all three came one straight after the other! (See Haashiyah al 'Adawi 'ala Sharh Kifaayah at-Taalib ar-Rabbaani, 3/141). And Allah knows best! (if there are any Malikis out there, I would like to hear your views on this matter!)
The Khateeb, made an interesting du'a for the "Ameer ul Mu'mineen" I.e. the KING?!?

Jaami'ul Fana

The next stop was the famous market Jaami'ul Fanaa. Its a huge market with hundreds of stalls and shops. It is the main attraction of Marrakech, and without it, Marrakech would be an ordinary city.

Jaami'ul Fana

And who could forget Bush chasing Bin Laden around the track!

Light upon Light!

The Ourika Valley.

The next day I travelled to the Ourika valley which had a number of pleasent waterfalls. Unfortunately my brother's dodgy camera failed on me so I took only a few pictures with my mobile. Here is one of them.

To see the largest waterfall, you have trek up the valley for about 20 minutes (not so safe for sisters and children.)

On the way there we stopped at an ancient berber house and saw the layout of their home and their old ways of living.

Ozood. (see 1st picture)

The following day we travelled to Ozood in the Atlas mountains. A long 2.5 hour drive but well worth the ride. Its about 167km northeast of Marrakesh and has Moroccos's best waterfalls. You have to walk towards the precipice where various paths all head down to the falls. There are a total of 5 waterfalls.

On the way down to the waterfalls, I came across wild monkeys, chickens, donkeys and horses!

Allah, al Watan (the nation), al Malik (The king). I came across this on the way to Ozood. What happened to: Allah, ar-Rasool, al Ummah????

Inna lillahi wa innaa ilayhi raaji'oon.

No trip to the Arab world would be complete unless one visited a book shop :) Alhamdulillah, I managed to find a decent one in Marrakech and bought a few decent books! Insha'allah i'll write a post about them soon.

And finally, this trip would not have been the same if I didn't have my companion with me. In fact it was the company that I had that made it so special (you know who you are! May Allah bless you)

Until next time.....

You brother,

Abu Qutaybah.

"As long as man is ignorant, he will be an enemy to you."

2007-06-05T12:06:00.000+01:00

Assalamu 'alaykum,

I had a lesson with my sheikh today covering a classical text in grammar. In the middle of the class I remembered how many people abhor the study of grammar or at least do not see the point in studying it to a high level. I mentioned that to the Sheikh and he had some interesting remarks:

He said: "الإنسان عدو ما يجهل" (As long as man is ignorant, he will always be an enemy to you).

He also said: "إرضاء الناس لا يدرك" (Pleasing people can never be attained.)

Two very interesting points indeed. Putting aside the issue of Arabic grammar, these two principles are of an immense benefit to those who embark upon the path of knowledge.

A student of knowledge will always find opposition in:

what he studies (and teaches)

how he studies (and teaches)

and who he studies with.

Those of you who have studied Arabic abroad will know precisely what I am talking about.

Sometimes it is the case of personal preferences and what suits each individual, and at other times its purely down to the weakness of the student and his failure to recognise how weak he is. 'A bad sportsman always blames his tools.'

I say: A bad student always blames everything but himself.

Those of you who know me, know that I love grammar. Sometimes I get heavily criticised for my love for it, even though I know grammar is only a means to help one speak and read Arabic and not an aim in and of itself. However, maybe it takes one who has truly benefited from his studies to realise the importance of it?

There has always been a correlation between great scholars and their level of Arabic. And as we all know, tadarruj in learning is a must as well as patience. Sometimes it takes much learning and perseverance to realise the fruits of something and I think that is the case when it comes to learning. I doubt the likes of Shafi'i and contemporaries like Shinqeeti would have attained their level in knowledge and Arabic unless they mastered the basics of Arabic grammar.

Another Sheikh once told me that whenever you complete a text in any discipline, never move to a higher level unless you have studied another text on a similar level in order to master that particular level.

So be strong in your resolve to learn and do not get swayed by with what people say. The path of learning is long and hard, and shortcuts will only render your studying full of gaps and inconsistencies.

Wassalamu 'alaykum,

Abu Qutaybah.

A Simple Matter of Disagreement?

2007-06-02T23:40:00.000+01:00

A Simple Matter of Disagreement?

Sheikh Haytham bin Jawwad al-Haddad

A Dialogue with the Muslim Community on Music, Culture, Identity and Britishness.

In an article written by Sister Yvonne Ridley titled Pop Culture in the name of Islam (Apr 06)1, she heavily criticised a recent phenomenon sweeping through Muslim communities across the UK and affecting both the young and more mature generations. The condemnation was particularly directed towards Brother Sami Yusuf. Reasons for this could be due to certain statements he made as well as his status as one of the foremost stars of ‘Islamic music’. Sami responded in turn and in his letter (Jun 06)2 he addressed a number of ideological concepts currently debated in the public domain. He used the discourse on Islamic music as a medium through which to express his views about contemporary issues such as identity, culture and Britishness. These three topics provided the main focus of discussion and upon analysis I found him to employ arguments simultaneously being used by others; a regurgitation of many propounded elsewhere, which consistently argue an analogous perspective. I therefore find it imperative to engage with the wider Muslim audience on the aforementioned issues which I believe to be particularly significant for Muslims in our current climate. The intent is to provide a thorough discourse and analysis in an impartial fashion and to provide solutions to the complex dilemmas we Muslims face. I begin with the issue of music in light of the discourse of Muslim scholars. Culture, identity and Britishness will be discussed in forthcoming articles.

Many of the ideas and concepts remonstrated by those who argue viewpoints similar to Sami’s are neither substantiated nor adhere to Islamic principles. They are fanciful and idealistic notions of no tangible benefit and lack simple rational evidence. It has unfortunately become common amongst Muslims, both the laity and elite, to deal with challenges of culture, identity and Britishness in a romantic fashion to the extent that the frequent use of terms such as love, peace and tolerance instil a false sense of hope and only serve to restrict philosophical and theological development.

This in turn amplifies the predicament as it renders the masses inoperative and unable to distinguish between idealism and realism thereby rendering them ineffective for the vital task of establishing a successful method by which people may live. Before accepting such idealistic notions at face value, it is of paramount importance that we scrutinise their relevance and practicality; we must examine the legitimacy of such ideas rationally and more importantly, legally, in accordance with Islamic law.

Music: A simple matter of disagreement?

Some Muslim musicians assert that music is one of the most controversial topics in Islamic jurisprudence, although they usually acknowledge that many eminent classical scholars have considered it forbidden. Some such as Sami Yusuf have argued that there are, ‘…other eminent scholars – classical and contemporary, who permit singing and the use of musical instruments.’3 Such statements are frequently used as Islamic evidence by those who hold the opinion that the production of music as well as listening to it is permissible. However, such a declaration demands the naming of scholars who have claimed that the subject of music is one of the most controversial topics in Islamic Jurisprudence. It is accepted that a few contemporary scholars hold the view that musical instruments are permissible albeit with certain conditions attached. Nevertheless, this does not render the issue of music a controversial one, especially within the confines of Islamic law. In this regard, we are at liberty to scrutinise our judicial rulings which have been formed over fourteen centuries in order to locate one scholar who described this issue as a highly controversial one. It is expedient that we understand the principle of Islamic law which informs us that where a handful of scholars hold a view which opposes the overwhelming majority, the issue neither remains controversial nor the difference acceptable and valid. This principle is agreed upon among Islamic jurists and reads, ‘There is no censure in issues of disagreement, while the censure is only in issues that have consensus’4. The scholars have further explained the meaning of issues of disagreement by stating that irregular or weak opinions are excluded from this principle altogether rendering them open to censure. For this reason Ibn al-Qayyim in his work ’Ilam al-Muwaqqi’in explains at length the difference between issues that are open to enquiry and the exercising of one’s opinion [ijtihad] and issues that are not subject to ijtihad even if there may be scholars who hold opinions contrary to the established ruling5.

Failure to either differentiate between the two issues or to neglect this rule entirely will inevitably lead to significant problems which could possibly lead to the dissolution of Islamic law; this may seem ostensibly dramatic yet we are still required to accept certain truths though they do not seem inevitable. Throughout the works of comparative jurisprudence, especially the voluminous manuals such as al-Mughni, al-Majmu’, Fath al-Bari, ‘Umadat-ul-Qari and al-Tamheed, we rarely unearth a legal issue which is free from dispute but to accommodate each and every opinion in all legal disputes would result in a disordered system void of the perfection projected by Islam. To give an example, there is an opinion held by some scholars that the Isha’ prayer is suspended during the summer months in countries such as England owing to the absence of Islamic legal signs indicating the beginning of Isha’. This opinion gives rise to the vital question, ‘Can this opinion be adopted and thus the Isha’ prayer be put on hold during the summer? Of course not! Any action taken based on this opinion would justifiably be condemned. There are many additional examples of legal opinions which are quite rightly disregarded in matters of consensus: some scholars deem the consumption of dog meat as lawful; others hold the opinion that it is forbidden for a man to see his mother’s hair; and the phenomenon whereby Muslims steal from non-Muslims claiming that certain scholars have deemed such actions permissible. In fact, if we use the same logic presented by Sami, 7/7 should not be condemned and we must simply respect the notion of differing to be the rightful reaction as there are those who view it in a favourable light. In reality, scholars would often pronounce in response to such legal absurdities, ’One who deliberately seeks out religious errors of judgment becomes a heretic’6.

A commendable stance worthy of mention here was taken by a notable early scholar, Isma’il al-Qadhi, who strove to preserve the framework of the Islamic legal system; he was presented with a written piece in which the author had collected all of the lenient abnormal opinions and excuses of jurists, to which he boldly denounced the work and informed the Caliph that the book was the work of a heretic. When a person enquired as to why he gave such a harsh verdict whilst there were hadiths supporting some of these opinions, Isma’il Al-Qadhi replied, ’The scholars who viewed that singing is allowed did not view drinking certain types of wine as permissible, and so on…’7 He meant by this that odd opinions are not to be compiled and then adopted as a concise manual of jurisprudence [fiqh] to practise, since the jurist who is but fallible and offers an individual odd opinion or two does not necessarily agree with other odd opinions.

To conclude, the mere existence of a difference of opinion on a given issue does not render the difference acceptable and valid. Valid differences of opinion arise where there is scope for one to exert efforts in study and examination and to exercise one’s opinion [ijtihad]. This occurs only when the differences of opinion and numbers of scholars are regarded and considered significant. Moreover, it must be the result of objective and sincere efforts without any hidden yearning to seek lenient allowances from the onset. In the next article, I will examine issues of ijtihad and the ruling of music in further detail.

Notes:

1. This article can be found at her website here.

2. This letter titled, Open letter from Sami Yusuf to Yvonne Ridley, can be found in several places over the internet. There is a link to the article on his own website here but it does not seem to be active.

3. Ibid.

4. See for example al-Suyuti, al-Ashbah wa al-Nadhai’r, pg. 175, Dar Ihya’ al-Kutub al-‘Arabiyah.

5. Ibn al-Qayyim, ‘Ilam al-Muwaqqi’in, 3/258-361, Dar al-Kutub al-Hadithiyyah, 1969.6. Al-Dhahabi, Siyar ‘Alam al-Nubala’, reporting on al-Awza’i and others 7/125 & 8/18.7. Al-Bayhaqi, al-Sunan al-Kubra, 10/211.

Dont you just hate it?

2007-05-29T17:18:00.000+01:00

Assalamu 'alaykum,

Alhamdulillah, I have finally finished my exams, so from now expect to see more posts coming Insha'allah.

As my dear brother is away on holiday, he was graceful enough in leaving his car with me. I'm not much of a driver, but I thought I'd make use of the car whilst it was with me. I have heard of road rage before, but never paid much attention to it before. But when I experienced it for myself, I was shocked with how people can behave over relatively minor issues. Fair enough, there are some crazy drivers out there doing wacko things, but still, people seem to loose their temper and go into rage mode very easily.

After some reading I found that some research was done regarding road rage. This is what wikipedia has to say about it:

"As early as 1997, therapists in the United States were working to medicalize road rage by certifying it as an official mental disorder in the Diagnostic and Statistical Manual of Mental Disorders.[citation needed] According to an article published by the Associated Press in June 2006, the behaviors typically associated with road rage are the result of intermittent explosive disorder.[citation needed] This conclusion was drawn from surveys of some 9,200 adults in the United States between 2001 and 2003 and was funded by the National Institute of Mental Health"

My experiences driving throughout the last two days have made me hate driving. Not because I've taken alot of abuse but even seeing other people getting abused makes me hate driving.

My observations have really shown me how anger is a lowly trait. When I see road rage, I see animalism and despicable manners.

Therefore, it is of no surprise that Islam paid a considerable amount of attention in warning people away from it. Thus Imam an-Nawawi included the famous hadeeth in his collection of 40 Prophetic traditions: "Laa Taghdab" (Do not become angry). This hadeeth was actually a word of advice that the Prophet (saw) gave to a man, and Imam Maalik reported in his Muwatta his response to the hadeeth: "I thought about what the Prophet (saw) said and I realised that anger brings together all evil."

When explaining the hadeeth, Ibn Rajab mentioned some aathar from the salaf:

Ja'far ibn Muhammad said: "Anger is the key to all evil."

Abdullah Ibn Mubaarak was asked: "Gather for us in one word what is good manners" To which he replied: "Leaving anger."

Anger naturally leads one to say or do things that one later regrets. Therefore, it is of no surprise why Islam pays much attention to warning people away from it.

Ibn Qudaamah mentions in Mukhtasar Minhaaj al Qaasideen that anger is from the 'madaakhil ash-shaytaan' i.e. Literally an entry point for shaytan into the heart of man. After that he mentioned a statement whereby Satan himself once said: "If a servant of Allah is full of rage, we play about with him like a child plays with a ball."

I decided to consult Imam al Ghazali's ihyaa' to see what he said about anger. He mentioned that anger is a quality that is intrinsic in every being that hates or loves a thing. In fact the Prophet (saw) himself became angry on a number of occasions when the rights of Allah were violated, but of course his (saw) anger did make him commit any sins. Hence, a person becomes angry over a thing he really loves or hates.

Man usually becomes angry over 3 issues:

Over issues that are an absolute necessity to man, such as if one was to steal a person's wealth, destroy his home etc. Every man has a right to become angry over such matters.

Over issues that are not a necessity to man and can do without, such as surplus wealth. One can train himself to remove anger over such issues.

Over issues that are a necessity to some and maybe not to others. For example, if someone was to steal a book from a scholar, that would be different from stealing it from a blacksmiths for example. The scholar would have a right to become angry whereas the blacksmith would not see it as a major issue and thus would not need to become angry over it.

Upon contemplating the above thoughts of Ghazali, I tried to picture where road rage would fit in to the above. One possible answer would be that since people are generally over concerned with their 'riding beasts' they become too attached to them treating them like their children. Thus when one threatens the well being of their 'riding beasts' through bad driving they become overtly defensive to an extreme extent.

Another perspective would be that a driver feels threatened when his life is under danger, hence the angry response. The first answer would fit into the second category whilst the second answer would fit into the first.

However, the whole matter still puzzles me.

One thing for sure though, people are too attached to their cars. For many it is something that distracts us away from Allah and lures us into the worldly life of luxuries and comforts.

"Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allâh has the excellent return (Paradise with flowing rivers, etc.) with Him." (3:14)

Abu Qutaybah

Shaikh Suhaib Webb al-Azhari On Advice and Guidelines For Getting Into al-Azhar ash-Sharif

2007-05-21T12:27:00.000+01:00

Bismellah wa salatu wa salamu ala sayedenaa rasulellaah salahualayhe wa salam:
I promised to write this a long time ago. Since thetranslators blog is down and will not be up for at least a month. Here is a brief run down on what is required for admission. It isour hope that this information is made available to the vast majority so that the admissions process is clear and inquiring students of knowledge can benefit from it:
What you need to know to get into Al-Azhar in Brief:

1. Try to have no less than 2 juz of Qur’an memorized.

2. If you are not fluent in Arabic consider studying in an Arabic center in Cairo for a year before taking the exams. al-Azhar has no department for teaching Arabic to non-Arabs. In addition, teachers utilize both Egyptian colloquial and Fusha. However, most of instruction in al-Azhar is conducted in Fusha and if requested, Fusha it will be employed to accommodate you.

3. Being a student of knowledge is a serious endeavor. Thus, I advise brothers and sisters to exhaust all their local resources before setting off to study in Egypt. It is wise to utilize the scholars and Imams in your locality before setting abroad. This is also the is the Sunnah of the Ulema –to learn firstly in one’s locality before traveling abroad to seek knowledge. Once you have exhausted your resources then you should prepare yourself to study abroad.
It makes little to no sense for a person to travel to Egypt to learn a basic book of Fiqh, Tajwid or some other science that can be learned in our lands, in the West. The Islamic sciences can be learned at a basic introductory level in our home countries as we have many teachers who are well qualified and experienced in teaching at this level. Also, failing to study in our countries for introductory level instruction undercuts the efforts of the Institutions in the West that are aiming at disseminating Islamic education.

4. It is beneficial to remember that al-Azhar, in its hey day, existed in a first world setting. Currently, Egypt no longer occupies a first world position as it once did. This is why the student of knowledge encounters many challenges and tends to be saddened by his or her experience.
Despite the challenges one may face given third world conditions is one is patient there is much benefit to be found in the Azhar of today that exists in a third world setting. Currentyl, al-Azhar is witnessing a revival so classes are to be found in the masjid at various levels and are possessed of a high degree of organization despite the environmental pressures. Cairo is one of the world’s largest cities numerically being thus one finds all the problems of a big city. Despite, pollution and the hecticness of life in Cairo and the city slicker attitude one comes to encounter there is much knowledge to be gained and many lessons to be learned in the city of a 1000 minarets. The student should not expect utopia but that does not preclude that he or she will not find the intellectual and spiritual jewels that prompt the student of knowledge to travel. It must be said that these jewels are found only by the student who is willing to endure and struggle and sacrifice for knowledge and seeks to please Allah {swt} in the contemporary world.

5. Having Ikhlaas and a heart dedicated to your Lord in the process of registering. You are required to have 5 photo copies of your passport, three passport pictures [to be taken in Egypt] , a letter from your embassy granting you permission to study in Egypt. In addition, you are required to have blood work done either the Hussein Hospital or the Zahraa hospital both which are under the supervision of al-Azhar and yo must have paper work given to you by the majma bahouth [registrar’s office] so that the results of your blood work is recorded and presented to al-Azhar so that your paper work is complete. al-Azhar recognizes blood work from the two hospitals mentioned as they are under the Azhari system.
You may need proof that you are Muslim if your name Islamic and written on your passport. You can a certificate declaring your profession of faith from the mashaikha or the office of Shaikh al-Azhar which is close to the al-Azhar masjid.
Subject matters that compromise the entrance exam:

1. Hadith
2. Nahu
3. Sarf
4. Balagha
5. Fiqh according to one of the four schools
6. Aqeeda (according to the ‘Ashari school [what is required in this area is very basic information])
7. Sirah
8. Tafsir

You can find the books that will help you for the entrance exams behind Masjid al-Azhar in the Dar al-Atrak area. There is a book shop known as al-maktab al-Azhariyah and they have what are known as the Tawdih series (Yes, Azhari cliff notes) for every subject that one is tested in.
There are oral exams along with written exams. After you take the oral exams you will be placed in the part of the examination process which requires writing it consists of the eight subjects listed above. Depending on how well you prepare for the tests you will be either placed in the middle school or the high school. Most students who prepare well invest 1 to 2 years in the high school wherein they study al-Fiyah ibn Malik, a madhab, arabic rhetoric and literature and hadith and tafsir etc. The base of Azhari education is in its high school system. Education there is not bad at all, you will study a number of good traditional texts there.
After a few months (because the exams to get in are in the middle of the year) you will be eligible to take two exams:
If you failed to make it to the last year of high school then you can test for the next year (to move up a grade). Or you can take the test to get into the university (in other words kinda like a test for the high school diploma.) If you pass the exit exam you can chose from one of the following colleges:
* Usol al-Din* Shari’ah* Arabic language* Qur’an (eight year program)* Dawa* Islamic studies
The first two have the best reputation. However, don’t expect anything like your used to back home. there is NO ORGANIZATION so you must have a great deal of patience.

6. Exams start in late October early November. Thus, you need to have your paper work turned in to the office of foreign students in Nasir City by September/late August.
This office is behind the Women’s dorms located at the intersection of Mustapha Nahas and Tayran streets. It is one the sixth or eighth floor of the building. The building is simply known as the Idara. Go there around 10 am. The will close very shortly after the noon prayer.

7. Finally, Egypt is made up of all types of groups from the Salafis to the Shadhulis. Thus, students who have a balanced outlook and avoid being too extreme, and carry themselves in a balanced manner are successful in Egypt as they are able to deal with the diversity which represents the society and the Muslim ummah.
Remember the statement of your Lord,
“Thus we’ve made you a balanced nation.” Although you have these different groups there is a general feeling of love and brotherhood amongst most of them which we lack in the West.”
Why al-Azhar?:
One of the reasons that I chose al-Azhar and why I would recommend it, is because of the depth and maturity in outlook that the program cultitvates. You will not come out of Egypt hating sufis, bashing salafis and spending your life on mundane issues. You will, inshallah, come out with a profound respect for others and a love and concern for humanity. You will learn to appreciate your condition and strive harder to be a better human being and service society muslim and otherwise. It is really something incredible here to meet, live with and read from so many persons of different thoughts, ideas and orientations, so many scholars.

Note:
If you want to come here to start the latest click, cool fad or are bent on being intolerant of others then this is the wrong place to come. People come here to help the Ummah and be of benefit to humanity.
I encourage all of you, who are serious students to come, I’m your brother here and you will find me more than willing to help you the best I can. We have now, by Allah’s blessing, around 10 students in al-Azhar form the West and a few more entering this year. Thus, you are welcome.
Which is better Syria/Egypt?
This is really a very harmful question. All of these places have benefit. I’ve seem some amazing students come out of all of these lands and I’ve seen my share of flunkies. As one of our teachers told us, “99% of it rest on the student’s heart and his hal with Allah.” Thus, let’s avoid this type of dangerous competition and say, “All are, inshallah, on goodness from Allah.” I have nothing but respect and awe for the students of knowledge from Sham and other places and feel that they are really very special people. Let move towards developing each other and not destroying each other.

Costs:

1. Up until now Al-Azhar is free although there is a rumor that they will begin to charge Westerners $400.00 yearly next year. However, books and everything are very cheap here in Egypt. For example I bought the ‘Amir’s printing of Lisan al-’Arab for $75 USD.2. Living is cheap as well for many. But for families it can get interesting. There are a number of Islamic schools for children here and some of them can get a little pricey. At the same time there are others that are good and the price is decent.3. If you are married make sure brothers to involve your wife in the process. There are many great Women scholars here and a number of places for women to study. However, it is important to get out and not live in the Arabic language centers. That is a first step and you should try to move beyond that after you have a good mastery of the language.4. It is important to surround yourself with Westerners who can help you and keep you cool. Egyptian people are very good but poverty is eating at the faith like a termite eats wood. Things are not easy for them. You will see a lot of boy friend girl friend stuff, people smoking weed, robberies and other things. Thus, you need your fellow students to offer you support and fraternity in such situations.5. It should, if all goes according to plan, take you 6-7 years to complete the Azhari program.

With love and respect.

Suhaib D. Webb

Mukhaalafatul Kuffar

2007-04-26T12:28:00.000+01:00

I came across the following words of Sheikh ul Islam ibn Taymiyyah and I thought I would share them with you. It raises some important and controversial issues that need to be discussed more in our communities by those qualified to do so:

"To be at variance (mukhaalafah) with them (i.e disbelievers) should not happen except when the religion is dominant and manifest…When the Muslims were at first weak, being at variance with them was not legislated, but when the religion became complete and dominant, it was then legislated. The similitude to that is like today; thus if a Muslim was in daar al harb (land of war) or in daar al kufr which was not daar al harb, he would not be commanded to be at variance with them in their outer appearances/manners (al hadiyy adh-dhaahir) due to the harms that would result in that. In fact it could be recommended or even obligatory for him to agree at times with their outward appearances since that would entail religious benefit; from calling them to the religion and looking into their internal affairs to inform the Muslims about them, or to repel their harm that would face the Muslims and other matters that have good purposes behind them.

As for Daar al Islam & Hijrah by which Allah honored the religion by it, and placed on the disbelievers' humiliation and the jizyah; mukhaalafah was then legislated. If it is therefore apparent that the matter of differing and agreeing with them differs according to time and place, the reality of the ahadeeth about this matter becomes apparent."

From Iqtidaa Siraat al Mustaqeem (1/418-419), Maktabah ar-Rushd, (1404h.)

Abu Qutaybah al Musawwif (the Procrastinator!) My dissertation is due in next week. Make du'a I meet the deadline!