Archive for January, 2012

Bismillaahir Rahmaanir Raheem.


The issue of following a madhab, or being a ghayr muqallid, is a very modern issue, it never existed amongst the ‘ulamaa of before.


It has been proven that since the creation of the madhaahib, everyone followed a madhab, the only people who did not follow madhaahib were mujtahideen, and they are entitled to follow their ijtihaad, but in this day and age there does not exist anyone who is qualified to do absolute ijtihaad, nor is there any need for it anymore, because the ‘ulamaa of before have perfected the issues of wudhoo,  salaah, fasting, hajj etc, we do not need people to try and re-interpret it today, because they will not fail to make a mess up of things.


Where there is place however, is in comparative issues which did not exist before, other than that there is no need for anyone to be doing ijtihaad.


However coming back to the issue of taqleed, the following kitaab of Mufti Muhammad Sajaad is a very good one which explains the issue nicely, it’s only 40 pages, and it’s something i would recommend people to read.


Understanding Taqleed


By Mufti Muhammad Sajaad


Download PDF: http://www.archive.org/download/UnderstandingTaqleedByShaykhMuftiMuhammadSajaad/UnderstandingTaqleedByShaykhMuftiMuhammadSajaad-2.pdf



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Descriptions of the Sahaabah Radhiallaahu ‘Anhum

1 – Hadhrat Abu Bakr Radhiallaahu ‘Anhu:


“He was white-skinned, skinny, with thin cheeks. He had a wrinkly face, deep-set eyes, a protruding forehead, and he would dye his beard with henna and oil it.”


“He was white or yellow-skinned, handsome, with thin legs. His izar (lower garment) would not stay firmly tied around his waist.”


Imaam As-Suyooti relates through Ibn Sa`d’s report from Hadhrat `Aa’isha Radhiallaahu `Anhaa her description of Hadhrat Abu Bakr Radhiallaahu `Anhu: “He was a man with fair skin, thin, emaciated, with a sparse beard, a slightly hunched frame, sunken eyes and protruding forehead, and the bases of his fingers were hairless.”


2 – Hadhrat ‘Umar ibn al-Khattaab Radhiallaahu ‘Anhu:


“He was white-skinned, leaning towards redness. He was tall, balding, and had white hair around his head.”


“He was very tall, and extremely bald. He had reddened skin, thin cheeks, and the edges of his mustache were long and dark red.”


“He would walk so fast that it was as if he was riding a horse while those around him were walking.”


“He used to dye his hair with henna.”


Ibn Sa’d and al-Haakim have recorded a description of Hadhrat ‘Umar Radhiallaahu ‘Anhu as Abu Miriam Zir, a native of Kufa described him. Zir said:


“I went forth with the people of Madinah on a festival day, and I saw ‘Umar walking barefoot. He was advanced in years, bald, of a tawny colour, a left handed man, tall, and towering above the people.”


Hadhrat Ibn ‘Umar Radhiallaahu ‘Anhumaa described the physical appearance of Hadhrat ‘Umar Radhiallaahu ‘Anhu as follows:


“He was a man of fair complexion, a ruddy tint prevailing, tall, bald and grey.”


‘Ubayd bin ‘Umayr described Hadhrat ‘Umar Radhiallaahu ‘Anhu as follows:


” ‘Umar (Radhiallaahu ‘Anhu) used to overtop the people in height.”


Hadhrat Salamah ibn al-Akwa’ Radhiallaahu ‘Anhu said about him:


” ‘Umar Radhiallaahu ‘Anhu was ambidextrous; he could use both his hands equally well.”


Ibn ‘Asaakir records on the authority of Abu Raja al-U’taridi that:


“’Umar (Radhiallaahu ‘Anhu) was a man tall, stout, very bald, very ruddy with scanty hair on the cheeks, his moustaches large, and the ends thereof reddish.”


3 – Hadhrat ‘Uthmaan ibn ‘Affaan Radhiallaahu ‘Anhu:


“He was not tall or short. He had a handsome face, a long beard, dark skin, wide shoulders, and he would dye his hair with saffron. He would cap teeth with gold.”


‘Abdullaah ibn Hazm said: “I saw ‘Uthmaan (Radhiallaahu ‘Anhu), and I never saw a man or woman more beautiful than him.”

`Uthmaan (Radhiallaahu ‘Anhu) was neither tall nor short, extremely handsome, brown hair, large-jointed, wide-shouldered, with a large beard which he dyed yellow and long hair which reached to his shoulders.


`Abdullaah ibn Hazm said: “I saw `Uthmaan Radhiallaahu ‘Anhu, and I never saw man nor woman handsomer of face than him.”


As-Sa’ib said: “I saw him dying his beard yellow, and I never saw an old man more handsome than him.”


4 – Hadhrat ‘Ali ibn Abi Taalib Radhiallahu ‘Anhu:


“He was balding, but had much hair left, as if he was wearing a sheepskin. He was of medium height, with a large belly and a large beard.”


“He had a yellow beard.”


“He dyed his beard with henna once, then he never used it again.”


“His hair and beard were white, like cotton.”


Ash-Sha’bi said: “I saw (Hadhrat) ‘Ali Radhiallaahu ‘Anhu with a white beard, and I never saw anyone with a larger beard then he.”


“He had heavyset, large eyes, and he was closer to being short.”


5 – Hadhrat Abu ‘Ubaydah ibn al-Jarraah Radhiallaahu ‘Anhu:


“He was a skinny man, with a wrinkly face and a light beard. He was tall.”


”A handsome, pleasant, well-spoken man with a tall, slim physique and bright sharp eyes, he was an image of grace” He was the Ameen of this Ummah


“He was thin, skinny faced, with a thin beard; he was tall and slightly stooped, and missing two front teeth”


Ibn S’ad narrates that it was said: There was not a person who was missing front teeth that was more handsome than (Hadhrat) Abu ‘Ubaydah (Radhiallaahu ‘Anhu).


6 – Hadhrat Mu’aadh ibn Jabal Radhiallaahu ‘Anhu:


“He was tall, with large eyes, white-skinned, with wrinkled skin.”


7 – Hadhrat ‘Abdullaah ibn Mas’ood Radhiallaahu ‘Anhu:


“He was thin, short, and did not dye his hair.”


“He was handsome and wise.”


8 – Hadhrat ‘Aa’ishah Radhiallaahu ‘Anhaa:


“She was white-skinned and beautiful.”


9 – Hadhrat Abu Hurayrah Radhiallaahu ‘Anhu:


“He was fair-skinned, had wide shoulders, wide teeth, and he had braids in his hair.”


“He was white-skinned, thin, and had a red beard.”


10 – Hadhrat Mu’aawiyah Radhiallaahu ‘Anhu:


“He was tall, white-skinned, and handsome. When he laughed, his upper lip would move, and he would dye his hair.”


“He would dye his hair with saffron, and his beard was golden.”


11 – Hadhrat ‘Abdullaah ibn ‘Umar Radhiallaahu ‘Anhumaa:


“He would dye his beard yellow.”


“He would dye his beard yellow until his clothing became wet with the dye. It was said to him: “You dye with yellow?” He replied: “I saw the Messenger of Allaah (Sallallaahu ‘Alayhi Wa Sallam) doing so!””


12 – Hadhrat Al-Husayn ibn ‘Ali Radhiallaahu ‘Anhumaa:


“His hair and beard were extremely black.”


13 – Hadhrat ‘Abdullaah ibn ‘Abbaas Radhiallaahu ‘Anhumaa:


“He was white-skinned, leaning towards yellow, tall, handsome, bright-faced, and he would dye his hair with henna.”


‘Ataa’ said: “I never see the full Moon of the 14th night of the month except that I remember the face of (Hadhrat) Ibn ‘Abbaas (Radhiallaahu ‘Anhu).”


14 – Hadhrat Anas ibn Maalik Radhiallaahu ‘Anhu:


“He would wear a black turban that he would leave trailing behind him.”


15 – Hadhrat Al-Baraa Ibn Maalik Al-Ansaari Radhiallaahu ‘Anhu:

He was described as: ”His hair looked disheveled and his whole appearance was unkempt. He was thin and wiry with so little flesh on his bones that it was painful to look at him. Yet in single- handed combat he defeated and killed many opponents and in the thick of battle he was an outstanding fighter against the mushrikeen. He was so courageous and daring” This was the Warrior of the Ansaar, Al-Baraa (Radhiallaahu ‘Anhu)


16 – Hadhrat  Jareer ibn ‘Abdillaah Radhiallaahu ‘Anhu:


”He was tall, handsome and attractive man and had a radiant face” It’s enough to know that he was known as ”The Yusuf of this Ummah” or ”The Second Yusuf”


17 – Hadhrat Khaalid ibn al-Waleed Radhiallaahu ‘Anhu:


”A strong and sturdy physique, tall stature, broad shoulders, dignified bearing and eagle-eyed” This was the Sword of Allah


18 – Hadhrat Sa’d ibn Abi Waqqaas Radhiallaahu ‘Anhu:


Description: ”A tall tanned sturdily built youth with broad shoulders and curly hair”


19 – Hadhrat ‘Abdur-Rahmaan ibn ‘Awf Radhiallaahu ‘Anhu:


”He was tall, fair, good-looking with rosy cheeks, curly hair, a bright face and a strong and spry physique”


20 – Hadhrat ‘Amr ibn al-‘Aas Radhiallaahu ‘Anhu:


”He was short, stocky but well built and shrewd”


21 – Hadhrat Al-Qa’Qaa’ ibn ‘Amr at-Tameemi Radhiallaahu ‘Anhu:


”A well built, handsome and attractive man. A brave, daring soldier and swift horse rider”


22 – Hadhrat ‘Utbah ibn Ghazwaan Radhiallaahu ‘Anhu:


”Tall and well-built with a shining face and attractive personality”


23 – Hadhrat Hudhayfah ibn al-Yamaan Radhiallaahu ‘Anhu:


”He was of medium height and was sturdily built. He had shining white teeth that seemed to glitter at all times like diamonds. His eyes were as sharp and keen as those of a hawk.


24 –Hadhrat Talhah Ibn ‘Ubaydillaah Radhiallaahu ‘Anhu:


“He was tan-skinned, with lots of hair that was neither curly nor straight, handsome,  and would walk fast”


Moosa ibn Talhah said: My father used to change his white hair red, he was of medium height but closer to being short, and he had a large chest, broad shoulders and large feet”


25 – Hadhrat Zubayr Ibn al-‘Awwaam Radhiallaahu ‘Anhu:


“He was very tall, so much so that when he would ride his mount his feet would reach the ground; he had a thin beard on his chin and cheeks”


26 – Hadhrat Sa’eed Ibn Zayd Radhiallaahu ‘Anhu:


“He was tan-skinned, tall and hairy”


27 – Hadhrat Al-Hasan Ibn ‘Ali Radhiallaahu ‘Anhu:


“He was fair, handsome, intelligent, calm, generous, modest, and would marry and divorce a lot, he married about seventy women.”


28 – Hadhrat Abu Dharr Al-Ghifaari Radhiallaahu ‘Anhu:


“He was tall, skinny faced, tan-skinned, with white hair and beard”


29 – Hadhrat ‘Abbaas Radhiallaahu ‘Anhu:


“He was noble, dignified, intelligent, and handsome, he had tender white-skin, and he had two braids, he had a loud voice, was tall and of a medium build.”


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Standing Foot-To-Foot in Salaah

Bismillaahir Rahmaanir Raheem.

This issue of standing foot to foot in salaah that some people insist on doing, it should be borne in mind that there is no basis whatsoever for it, and that has been the unanimous verdict of the ‘ulamaa of all four madhaahib.

It has only appeared in latter days amongst some salafis that insist on it claiming it is from the sunnah, while it is not from the sunnah.

The ‘ulamaa – particularly the hanafi ‘ulamaa – have dealt quite adequately with this issue, explaining it from all angles and pointing out the discrepancies that arises from the opinion of standing foot to foot, but we can deal with that at a later stage In-Shaa Allaah.

What these salafis do not realise is that it is not even the unanimous verdict of all salafi scholars, two famous salafi scholars who did not accept it are shaykh ibn uthaymeen and shaykh bakr abu zaid.

The following is the fatwaa of shaykh ibn uthaymeen:

س234: ما المعتمد في إقامة الصفوف؟ وهل يشرع للمصلي أن يلصق كعبه بكعب من بجانبه؟ أفتونا مأجورين؟
الجواب: الصحيح أن المعتمد في تسوية الصف محاذاة الكعبين بعضهما بعضاً، لا رؤوس الأصابع، وذلك لأن البدن مركب على الكعب، والأصابع تختلف الأقدام فيها، فهناك القدم الطويل، وهناك القدم القصير، فلا يمكن ضبط التساوي إلا بالكعب .
وأما إلصاق الكعبين بعضهما ببعض فلا شك أنه وارد عن الصحابة –رضي الله عنهم- فإنهم كانا يسوون الصفوف بإلصاق الكعبين بعضهما ببعض ، أي أن كل واحد منهم يلصق كعبه بكعب جاره لتحقق المحاذاة وتسوية الصف، فهو ليس مقصوداً لذاته لكنه مقصود لغيره كما ذكر بعض أهل العلم، ولهذا إذا تمت الصفوف وقام الناس ينبغي لكل واحد أن يلصق كعبه بكعب صاحبه لتحقق المساواة، وليس معنى ذلك أن يلازم هذا الإلصاق ويبقى ملازماً له في جميع الصلاة .
ومن الغلو في هذه المسألة ما يفعله بعض الناس من كونه يلصق كعبه بكعب صاحبه ويفتح قدميه فيما بينهما حتى يكون بينه وبين جاره في المناكب فرجة فيخالف السنة في ذلك، والمقصود أن المناكب والأكعب تتساوى

Question: What is the relied-upon position regarding the straightening of the rows (sufuf)? Is it prescribed for the praying person to join his ankle (ka’b) to the ankle of the person next to him? Please give us the fatwa, may you be rewarded.

Answer: That which is correct is that the relied-upon position regarding the straightening of the row is that the ankles should be in line with each other, not the ends of the toes, and that is because the body is supported upon the ankle, and the feet differ in regard to the toes, because some feet are long, and some feet are short. So it is impossible to ensure straightness except by the ankles (i.e. by the ankles being in line with each other).

As for joining the ankles to the ankles of the others, then no doubt this is reported from the Sahabah, radhiyallahu ‘anhum, for they would straighten the rows by joining ankles, that is, every one of them would join his ankle with the ankle of his neighbour to ensure being line, and the straightness of the row. So it is not meant as an aim in itself, but rather as a means of achieving another aim, as some of the people of knowledge have mentioned. Therefore, when the rows are completed and the people are standing, it is befitting for every one of them to join his ankle to the ankle of his companion to ensure straightness. It does not mean that he should continue this joining and remain so for the whole salah.

From the extremism that has occurred with regard to this issue is what is done by some people in that one of them will join his ankle to the ankle of his companion, and he will spread his feet so far apart until there is a gap between his shoulder and the shoulder of his companion, so he will oppose the Sunnah by doing that. But the aim is that the shoulders and ankles should be in line with each other.

And this is the fatwaa of shaykh bakr abu zaid:

One of the new things that we see some people doing, with no evidence in sharee’ah, is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row, or to align themselves with a person on their left if they are on the left hand side of the row, and they turn their feet inward so that their ankles are touching the ankles of the people next to them.

This is something for which there is no basis in sharee’ah and it is going to the extreme in implementing the Sunnah. This is wrong on two counts.

The alignment of the row should begin from where the imam is standing. Whoever is on the right of the row should align himself by looking at those who are to his left (i.e., closer to the imam). Thus the line will be straightened and the gaps will be filled. Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows.

But to try to spread the legs wide and turn the feet inward so that one’s ankles touch one’s neighbours’ ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah. It causes annoyance and is not prescribed in sharee’ah, and it widens the gaps between people standing in prayer.

That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the qiblah.

Doing that is like competing with one’s neighbour and trying to take his place. All of that is not prescribed in sharee’ah.

So from this it is clear to see that this opinion of standing foot to foot is something strange to islaam and has never been the practice of the muslims, this opinion stems from a misunderstanding of the hadeeth, Wallaahul Musta’aan.

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Rajm – Stoning the Adulterer


Bismillaahir Rahmaanir Raheem.

Rajm, stoning of the adulterer is an integral undeniable part of our deen, and it is the unanimous view of all the sahaabah, and all madhaahib, and all the ‘ulamaa since the beginning of islaam, it is only munaafiqeen and kuffaar who oppose it, so beware, if you oppose it then you are likely to be from one of those two categories.

The arguments and questions that people normally pose in this regard have all been answered in this one book, it has some spelling mistakes and errors with its text code, but other than that it’s really a very good book that every muslim should read.

This is one issue that has been neglected and brushed under the carpet by muslims, it then fell into the hands of kuffaar who have spared no effort in trying to misguide unsuspecting muslims, as a result many you find many muslims believing that rajm is not part of islaam, to such a degree that there are muslims who have never heard of rajm in all their life.

So In-Shaa Allaah this kitaab should serve as a means of guiding those people back to the straight path, and with Allaah is all success.




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