Bid`ah – Between Misguidance and Extremism

A class conducted on Ummah Radio, dealing with the commonly misused and abused topic of Bid`ah, to clarify and clear the air regarding much of the false preconceived notions that people have regarding it.

From the basis of the classical `Ulamaa of the Madhaahib, and not that of modern day people’s personal opinions.

Explains the issue of “Good Bid`ah” amongst other things.


The Ruling on Using Makeup/Nail Polish etc in Islaam.


The question on the permissibility/impermissibility of conventional makeup, nail polish, lipstick etc is one which is often discussed, but which causes a lot of problems for the masses who are left confused on its ruling.


The main problem with all these things is not the ingredients, or whether it is waterproof or not, but rather it is the fact that primarily it is Tashabbuh (imitation) of immoral Kuffaar.


Hadhrat `Abdullaah Ibn `Umar Radhiallaahu `Anhumaa said that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Whoever imitates a people then he is of them.” Sunan Abu Daawood.


The second problem is that the women who wear these things only apply it for the purpose of going out in public, where they inevitably will be seen by Ghayr Mahaarim males regardless of whether they intended to make a display of themselves or not.


Allaah Ta`aalaa says in Surah Al-Ahzaab, Aayah 33: “And remain in your homes, and do not display yourselves like the display of the days of ignorance…”


Thus by them doing so, they incur sin both upon themselves as well as the men who are tempted by them.


Putting aside all the other problems that comes along with the usage of makeup etc, if just these two issues are taken into consideration then it becomes clear to see that it is not permissible for a Muslim woman to use makeup and nail polish etc.


So in conclusion the issue is not whether there are Haraam ingredients in the nail polish, makeup etc, because even though all the ingredients may be Halaal, and it may even be washable under normal water thus washing away during Wudhoo and Ghusl, but these two factors of Tashabbuh and Tabarruj (displaying one’s self) will still be found, thereby causing it to be Haraam.



And Allaah Knows Best.


The one who guides to good will be rewarded equally




Is this Hadith Authentic??
“The one who guides to good will be rewarded equally”…..





Bismillaahir Rahmaanir Raheem.


Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:


The Hadeeth is authentic. It is reported in Saheeh Muslim, Sunan Abu Daawood, Sunan At-Timirdhi and many others with slight changes in its wording.


The narration of Saheeh Muslim is as follows:


Hadhrat Abu Mas`ood Al-Ansaari Radhiallaahu `Anhu narrates that a man came to Nabi Sallallaahu `Alayhi Wa Sallam and said: “My animal (which was my transport) has died, so give me some transport.” So he (Sallallaahu `Alayhi Wa Sallam) replied: “I don’t have any.” A man said: “O Messenger of Allaah (Sallallaahu `Alayhi Wa Sallam), I will guide him to someone who will give him transport.” So Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “The one who guides someone to goodness, he will have the same reward as the one who does it (the actual good act).” [i]



Meaning that the Sahaabi who guided this man to someone who gave him an animal to ride, he got the same reward as the one who actually gave this man the animal.


Because the treasures and Magnanimity of Allaah are both limitless, so Allaah can reward both in full without detracting from the reward of the other in the least.




And Allaah knows best.



Answered by:


Ubaidullah Ibn Adam Aal-Ebrahim.



Saturday 25th Sha`baan 1436 – 13th June 2015.



[i]عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: إِنِّي أُبْدِعَ بِي فَاحْمِلْنِي، فَقَالَ: «مَا عِنْدِي»، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَنَا أَدُلُّهُ عَلَى مَنْ يَحْمِلُهُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ» – رواه الإمام مسلم رحمه الله في صحيحه.

Filling the stomach with poetry?




“It is better for one of you to fill their stomach with pus than poetry.”

How authentic is this hadith?




Bismillaahir Rahmaanir Raheem.


Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:



The Hadeeth is authentic. The narration in question is from Sunan At-Tirmidhi:


Hadhrat Sa`d Ibn Abi Waqqaas Radhiallaahu `Anhu narrates that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “It is better for one of you to have his stomach filled with pus rather than filling it with poetry.” [i]


It is also reported in Saheeh Al-Bukhaari, Saheeh Muslim, Sunan Abu Daawood and many others, with a slight difference in wording.


This Hadeeth is not a blanket condemnation of all poetry; rather it’s a specific condemnation.


The condemnation applies firstly to pointless poetry (and when we say poetry then naturally Anaasheed are included as well) it then extends from there even to good poetry when a person immerses himself in it to the extent that he ends up spending more time on poetry than remembering Allaah, studying the Deen or reciting the Qur’aan.


There are many Islaamic books written in poetic form, be it on the science of Hadeeth like Al-Manzhoomatul Bayqooniyyah, or Tajweed like Al-Muqaddimatul Jazariyyah etc, such poems are fine because the purpose of it is to learn the Deen, the poem is just there as a support to make the memorisation easier.


Imaam As-Suyooti Rahimahullaah says in Ad-Deebaaj `Alaa Saheeh Muslim Ibn Hajjaaj commenting on this Hadeeth: “What is meant here is that a person spends most of his time on poetry, it seizes him to such a degree that it preoccupies him from the Qur’aan, the Islaamic sciences and the remembrance of Allaah.” [ii]


Putting this in a modern light we can say; It is permissible to listen to Anaasheed, however if a person only spends his time listening to Anaasheed and doesn’t take out the time for Dhikrullaah and recitation of the Qur’aan and other Deeni work, then such a person would fall under the purview of this Hadeeth




And Allaah knows best.



Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.



Sunday 6th Rajab 1436 – 26th April 2015.



[i] عَنْ مُحَمَّدِ بْنِ سَعْدِ بْنِ أَبِي وَقَاصٍ، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا. – رواه الإمام الترمذي رحمه الله في سننه.



[ii]المُرَاد أَن يكون الشعْر غَالِبا عَلَيْهِ مستوليا بِحَيْثُ يشْغلهُ عَن الْقُرْآن والعلوم الشَّرْعِيَّة وَذكر الله. – قاله الإمام السيوطي رحمه الله في كتابه الديباج على صحيح مسلم بن الحجاج.


This is the recitation of the complete Matn of At-Tuhfatul Atfaali Wal Ghilmaani Fee Tajweedil Qur’aan of Imaam Sulaymaan Al-Jamzoori Rahimahullaah.


The Ghayrah of a Dog

Imaam Ibn Hajar Al-`Asqalaani Rahimahullaah narrates that Jamaaluddeen Ibraaheem Ibn Muhammad At-Tayyibee said:


“One of the leaders of the Mongols became Christian, and was visited by a group of senior Christians and Mongols, when one of them (Christians) started belittling Nabi Sallallaahu `Alayhi Wa Sallam, and there was a hunting dog tied up nearby, so when he started increasing his insults the dog jumped on him and scratched him but they managed to free him from it, so one of the people present said: “This (happened) because of what you said about Muhammad (Sallallaahu `Alayhi Wa Sallam).”


He replied: “Not at all, rather this dog is arrogant, and it saw me pointing with my hand, so it thought that I wanted to hit it.”


So he returned to what he was saying, and increased (his insults), so the dog jumped on him again, seized his throat and ripped it out, and he died immediately.

Because of that, about 40,000 Mongols accepted Islaam.”



Ad-Durarul Kaaminah, Vol 3, Page 128-129. Printed by Dar Al-Jeel, Beirut.



Such is the love for Rasoolullaah Sallallaahu `Alayhi Wa Sallam by dogs and other animals, that they cannot bear to have Rasoolullaah Sallallaahu `Alayhi Wa Sallam insulted while they sit still and do nothing. While today people make all sorts of baatil statements such as “Leave them, Islaam believes in freedom of speech” and “They shouldn’t be killed for insults though” and other such nonsensical statements.


And what a blessed action it was of this dog, that as a result Allaah guided 40,000 people to Islaam.


So do not ever get mislead into thinking that by “turning the other cheek” you will be able to guide more people to Islaam, because it is Allaah who guides, not us.


May Allaah grant us all the understanding.

Are ladies really not allowed to speak in public




what do the fuqaha say. are ladies really not allowed to speak in public, can they speak at a volume where only those near by can hear? if they speak at that volume with the aid of a microphone is it haraam?




Bismillaahir Rahmaanir Raheem.


Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:


The Sharee`ah has prohibited women from speaking publicly where men can hear them because of the Fitnah it causes.


The issue is not to do with microphones per se, it applies to radio, over the phone, in person or otherwise.


If a woman speaks to a group of women using a microphone then it will be permissible, while if she were to speak in front of men even without a microphone if there’s no need then it would not be permissible.


Allaah says in Surah Al-Ahzaab, Aayah 32: “O wives of the Prophet (Sallallaahu `Alayhi Wa Sallam), you are not like any other women, if you fear Allaah, then do not be soft in speech lest he in whose heart is a disease is moved with desire, but speak an appropriate speech.” [i]


Commenting on the above Aayah Imaam Abu Bakr Al-Jassaas Rahimahullaah says in Ahkaamul Qur’aan“In this (Aayah) is the indication that the ruling is the same for all women in the prohibition of being soft in speech to men in a way that causes desire.” [ii]


He then goes on and says: “The indication (in this Aayah) is that it is best for a woman to not raise her voice to the level where men can hear her.” [iii]


He further states in another place: “In this (Aayah) is the indication that a woman is prohibited from raising her voice to the level where it can be heard by strange men, because her voice is closer to (causing) Fitnah than the sound of her anklets, and that is why our companions say it is (prohibitively) disliked for women to call out the Adhaan, because it requires the raising of the voice, and a woman is prohibited from that.” [iv]


Many people misunderstand the issue of women’s voices, on the basis of the question: “Are women’s voices `awrah or not?


They assume that because they find quotes from books or `Ulamaa saying that a woman’s voice is not `Awrah that it somehow means there is open permissibility for women to speak in public to a mixed audience, but that is incorrect.


A woman’s voice is not `Awrah according to the relied upon opinion of the Madhab, but it is not permissible to speak freely with Ghayr Mahram men without a necessity.



And Allaah knows best.


Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.


Thursday 27th Muharram 1436 – 20th November 2014.

[i] يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا. – سورة الأحزاب، آية ٣٢.


[ii]وَفِيهِ الدَّلَالَةُ عَلَى أَنَّ ذَلِكَ حُكْمُ سَائِرِ النِّسَاءِ فِي نَهْيِهِنَّ عَنْ إلَانَةِ الْقَوْلِ لِلرِّجَالِ عَلَى وَجْهٍ يُوجِبُ الطَّمَعَ فِيهِنَّ. – قاله الإمام الجصاص رحمه في كتابه أحكام القرآن.


[iii] وَالدَّلَالَةُ عَلَى أَنَّ الْأَحْسَنَ بِالْمَرْأَةِ أَنْ لَا تَرْفَعَ صَوْتَهَا بِحَيْثُ يَسْمَعُهَا الرِّجَالُ. – قاله الإمام الجصاص رحمه في كتابه أحكام القرآن.

[iv]وَفِيهِ دَلَالَةٌ عَلَى أَنَّ الْمَرْأَةَ مَنْهِيَّةٌ عَنْ رَفْعِ صَوْتِهَا بِالْكَلَامِ بِحَيْثُ يَسْمَعُ ذَلِكَ الْأَجَانِبُ; إذْ كَانَ صَوْتُهَا أَقْرَبَ إلَى الْفِتْنَةِ مِنْ صَوْتِ خَلْخَالِهَا; وَلِذَلِكَ كَرِهَ أَصْحَابُنَا أَذَانَ النِّسَاءِ; لِأَنَّهُ يُحْتَاجُ فِيهِ إلَى رَفْعِ الصَّوْتِ وَالْمَرْأَةُ مَنْهِيَّةٌ عَنْ ذَلِكَ. – قاله الإمام الجصاص رحمه في كتابه أحكام القرآن.