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Archive for the ‘Ahaadeeth’ Category

The first class from Ash-Shamaa’ilul Muhammadiyyah, better known as Ash-Shamaa’ilut Tirmidhi, this class deals with the physical description of Rasoolullaah Sallallaahu `Alayhi Wa Sallam

 

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The Hadeeth of `Aden, Abyan.

 

Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “There shall emerge 12,000 men from `Aden Abyan who shall aid Allaah and His Rasool (Sallallaahu `Alayhi Wa Sallam), they are the best of people between me and them.” – Musnad Ahmad

 

This short booklet discusses the status of the chain of this Hadeeth and its authenticity.

 

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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.

http://books.themajlis.net/node/259

http://books.themajlis.net/pdfview/view/259

 

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Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam said “There is nothing dearer to Allaah during the days of Qurbaani than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgement with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allaah before the blood reaches the ground. Therefore sacrifice with an open and happy heart” (Tirmidhi).

Once the Companions asked; “O Rasoolullaah! (Sallallaahu ‘Alayhi Wa Sallam) What is Qurbaani?” He (Sallallaahu ‘Alayhi Wa Sallam) replied, “It is the Sunnah of your father lbraaheem (‘alayhis salaam).” They asked again, “What benefit do we get from it?” He (Sallallaahu ‘Alayhi Wa Sallam) answered, “A reward for every hair (of the sacrificed animal).” “And (what reward is there for animals with) wool, 0 Rasoolullaah (Sallallaahu ‘Alayhi Wa Sallam)?” they asked. “A reward“, he (Sallallaahu ‘Alayhi Wa Sallam) said, “for every fibre of the wool.” (Ibn Maajah)

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Imaam Badruddeen Al-‘Ayni Regarding Women in Masaajid

Imaam Abu Daawood Rahimahullaah reports the following authentic Hadeeth in his Sunan:

 

حَدَّثَنَا الْقَعْنَبِيُّ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّهَا أَخْبَرَتْهُ أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَتْ: «لَوْ أَدْرَكَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أَحْدَثَ النِّسَاءُ لَمَنَعَهُنَّ الْمَسْجِدَ كَمَا مُنِعَهُ نِسَاءُ بَنِي إِسْرَائِيلَ» ، قَالَ يَحْيَى: فَقُلْتُ لِعَمْرَةَ: أَمُنِعَهُ نِسَاءُ بَنِي إِسْرَائِيلَ؟ قَالَتْ: نَعَمْ

 

Al-Qa’nabee narrates from Maalik, from Yahyaa Ibn Sa’eed who narrated that ‘Amrah Bint ‘Abdir Rahmaan informed him that ‘Aa`ishah (Radhiallaahu ‘Anhaa) the wife of Nabi Sallallaahu ‘Alayhi Wa Sallam said: If Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam were to see what the women have innovated, then he (Sallallaahu ‘Alayhi Wa Sallam) would have prevented them from (coming to) the Masjid like how the women of Bani Israaeel were prevented. Yahyaa said: So I asked ‘Amrah: Were the women of Bani Israaeel prevented (from the Masjid)? She replied: Yes.

 

Hadhrat ‘Aa`ishah Radhiallaahu ‘Anhaa was referring to the women of her time who the women of today cannot hold a candle to, yet she made this statement after seeing them coming to the Masjid perfumed and wearing fine clothes, and that was enough for her to declare the impermissibility of women attending the Masaajid.

 

Commenting on this Hadeeth in his explanation of Sunan Abu Daawood, Imaam Badruddeen Al-‘Ayni Rahimahullaah (Passed away in 855 A.H.) says:

 

If ‘Aa`ishah Radhiallaahu ‘Anhaa were to witness what the women of this time have introduced of innovations and evils, she would have been much more harsh (in her prohibition). Especially the women of Egypt, as they have innovated such things that cannot be described, such as:

 

1: Piling their hair on top of their heads and covering it with thin scarves so that it resembles the humps of camels[1].

2: Wearing dresses with extremely wide sleeves.

3: And it happened to reach my ears regarding one of the women of Egypt who had a dress made from nearly one hundred cubits of coloured silk.

4: Walking in the bazaars in fancy clothing.

5: Wearing conspicuous (strong smelling) perfume.

6: Having their faces uncovered.

7: Walking proudly in an enticing manner[2].

8: Riding energetic donkeys[3]

9: Intermingling with men while wearing dresses with slitted sleeves (exposing the forearm).

10: Riding in boats in the Nile and the bay of Egypt mixed with men.

11: Some of them sing with loud voices.

12: Their being dominant over the men.

13: And subjugating them.

14: And being in command of them.

15: Selling detestable things openly.

16: And intermingling with men while doing so.

17: There are some who are pimps that demoralize men and women.

18:  Some are prostitutes sitting around waiting to do immoral deeds.

19:  Some are thieves who steal from houses and public baths.

20: Some are sorceresses who engage in sorcery and blowing on knots[4].

21: Hawkers in the bazaars dealing with men.

22: Wailers who wail over the dead for money.

23: Some who tear their clothes and slap their cheeks over the dead for money.

24: Some are paid singers who sing for all sorts of entertainment for men and women.

25: There are those who go around with proposals of men to women who are married, causing trouble between women and their husbands until they divorce them.

 

And there are many other types of evils which are outside the boundaries of the Sharee’ah.

 

So look at what ‘Aa`ishah (Radhiallaahu ‘Anhaa) said: “If Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam were to see what the women have innovated” and this was only a very short time after the demise of Nabi Sallallaahu ‘Alayhi Wa Sallam, despite the fact that they did not do one tenth of what the women of this time are doing, so if these women had to be in that time then they would have been prevented from living[5] let alone coming to Masjid.

End quote of Imaam Badruddeen Al-’Ayni Rahimahullaah.

 

_____________________________________________________________________________________

 

Such was the situation five hundred years ago during the time of Imaam Badruddeen Al-‘Ayni Rahimahullaah, and he felt so strongly about it that forget about letting women come to Masjid, he felt they don’t even deserve to live, so just imagine what he would say had he lived to see the women of today, who does all that he mentioned and more, who have long since transgressed all boundaries of the Sharee’ah, and where they use the Masaajid for almost every other purpose other than the worship of Allaah. In fact the things he mentioned have become such a part of daily life, that when a person speaks against it he is regarded as a radical extremist that is misinterpreting Islaam, as though these ignorant deviant women know the Sharee’ah better than the pious ‘Ulamaa who have safeguarded the Deen since the time of the Sahaabah Radhiallaahu ‘Anhum Ajma’een.

 

Wallaahul musta’aan, Wa laa hawla wa laa quwwata illaa billaah.

 

May Allaah guide us all to the straight path.

 

Was Salaamu ‘Alaykum Wa Rahmatullaahi Wa Barakaatuh.


 

[1]  This is in reference to the Hadeeth found in Saheeh Muslim and the Musnad of Imaam Ahmad Rahimahullaah: There are two groups of people of the inmates of hell whom I have not yet seen, women who are clothed yet naked, they walk in a proud and enticing manner, on their heads is something like the humps of camels, leaning to one side, they will not see paradise nor even smell its scent. And men who have whips like the tails of cows with which they beat the people.

 

[2] This is in reference to the Hadeeth in footnote #1.

 

[3] The equivalent in our times would be “Driving flashy cars”.

 

[4] This is in reference to Surah Al-Falaq, Aayah #4: And (I seek refuge in Allaah) from the evil of those who blow on knots.

 

[5] This is hinting that the women who engage in all these things are deserving of being executed.

 

 

 

 

Download as Doc: https://darulilm.files.wordpress.com/2011/09/imaam-badruddeen-al-e28098ayni-regarding-women-in-masaajid.doc

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Topi in the light of the Sunnah

 

Q: I had always been taught that the topi is the crown of a believer and part of the Sunnat attire. However, I was recently told by a close friend that the topi is not part of the Sunnat attire and has no basis in deen. It was worn in the time of Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaba (Radhiyallahu Anhum) as a customary or traditional dress. Could you please enlighten me with regard to the following:

Is any mention of the topi made in the Ahaadeeth?

What importance did the topi hold in the sight of Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaba (Radhiyallahu Anhum)?

 

 

A: Wearing the topi is a Mubarak Sunnat of Rasulullah (Sallallahu Alayhi Wasallam) and a salient feature of Islam. It is reported in authentic Ahaadeeth that Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaba (Radhiyallahu Anhum) wore the topi while performing Salaah as well as out of Salaah.

During the Khilafat of Hazrath Umar (Radhiyallahu Anhu) the kuffaar began wearing topis and turbans in order to deceive the Muslims and receive the same recognition in society which was afforded to the Muslims in the Islamic state. When Hazrath Umar (Radhiyallahu Anhu) perceived this he immediately prohibited them, and drew up a constitution which was governed by the Sunnat of Rasulullah (Sallallaahu ‘Alayhi Wa Sallam). He enshrined in the constitution the distinguishing characteristics and salient features of Islam and thus prohibited the kuffaar from adopting these codes of conduct and Islamic attire. Just as he prohibited the kuffaar from adopting the ways of the Muslims, he prohibited the Muslims from emulating the ways of the kuffaar and their lifestyles. Among the issues underlined by Hazrath Umar (Radhiyallahu Anhu) in the constitution was that there be marked differences between the Muslims and non-Muslims in the following aspects:

 

The Muslims should be completely distinct from the non-Muslims in their mannerisms, behaviour, dressing, and dealings. They (the kuffaar) should not wear the topis of the Muslims nor their turbans. Below is part of the constitution of Hazrath Umar (Radhiyallahu Anhu) which he enforced upon the kuffaar.

 

إن أمير المؤمنين عمررضي الله عنه في الصحابة رضي الله عنهم ، ثم عامة الأئمة بعده ، وسائر الفقهاء ، جعلوا في الشروط المشروطة على أهل الذمة من النصارى وغيرهم فيما شرطوه على أنفسهم : أن نوقر المسلمين ، ونقوم لهم من مجالسنا إذا أرادوا الجلوس ، ولا نتشبه بهم في شيء من ملابسهم : قلنسوة أو عمامة… ( قاله ابن تيمية رحمه الله في كتابه اقتضاء الصراط المستقيم و قال بعد نقل الحديث رواه حرب {الكرماني} باسناد جيد, 1/363-364)

 

Ibn Taimiyyah (Rahmatullahi Alayhi) states in his kitab ‘Iqtidha us Siraatil Mustaqeem’: “Indeed the Leader of the Believers, Umar (Radhiyallahu Anhu) in the presence of all the Sahaba Radhiyallahu Anhum) drew up the constitution which he enforced upon the Zimmis (Christians, Jews etc.) residing in an Islamic state that they abide by the under-mentioned laws:

  1. “We (the non-Muslims) will honour and revere the Muslims.”
  2. “When they enter the gatherings we (the non-Muslims) will stand up in honour for them and allow them to be seated in our places if they intend sitting.”
  3. We (the non-Muslims) will not resemble them in their dressing and attire, neither will we wear their topis nor turbans.”

روى الشيخ ابو الحافظ الاصبهاني باسناده في شروط أهل الذمة عن خالد بن عرفطة قال كتب عمر رضي الله عنه الى الأمصار في حق النصارى أن لا يلبسوا لبسة المسلمين حتى يعرفوا ” ( قاله ابن تيمية رحمه الله في كتابه اقتضاء الصراط المستقيم 1/366 )

 

Khaalid bin Urfutah says that Umar (Radhiyallahu Anhu) had written to the governors of the various towns regarding the Christians: “They should not adopt the attire of the muslims in order that they be distinguished.”

 

Ibn Taimiyyah (Rahmatullahi Alayhi) states that all the muslim leaders that had followed as well as the Jurists, implemented the constitution of Umar (Radhiyallahu Anhu) in every era.

 

During the khilaafat of Umar bin Abdil Azeez, the disbelievers began adopting the clothing of the muslims. In order to create a distinction between them and the muslims he issued the same ruling of Umar (Radhiyallahu Anhu) that they should not wear the clothing of the muslims.

We clearly gauge from the above that the topi and turban were among the salient and distinguishing features of Islam from the time of Rasulullah (Sallallahu Alayhi Wasallam) and Sahaba (Radhiyallahu Anhum).

Hereunder a few authentic Ahaadeeth shall be presented to further elucidate the position of the topi in the life of Rasulullah (Sallallahu Alayhi Wasallam), Sahaba (Radhiyallahu Anhum) and Taabi’een.

 

Nabi (Sallallahu Alayhi Wasallam) performing Salaah with a topi:

عن وائل بن حجر قال رأيت النبي صلي الله عليه و سلم حين افتتح الصلاة رفع يديه حيال أذنيه قال ثم اتيتهم {و في رواية مسند احمد اتيته مرة اخرى} فرأيتهم يرفعون أيديهم إلى صدورهم في افتتاح الصلاة و عليهم برانس و أكسية (سنن أبي داود, ص 104 ,باب رفع اليدين. و في مسند احمد ص168, 169 ج31. و في النسائي ص173 ج1في باب موضع اليدين عند الجلوس للتشهد الاول قال السندي في حاشية النسائي ثم اتيتهم أي النبي صلى الله عليه و سلم و اصحابه من قابل في ايام البرد)

Hazrat Waail bin Hujr (Radiyallahu Anhu) narrates, “I came to Madinah Munawwarah on one occasion and I saw Nabi  performing salaah and he raised his hands parallel to the ear lobes when commencing Salaat. I then came on another occasion and I saw Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaabah (Radhiyallahu Anhum) raising their hands to their chests when commencing Salaat whilst they were wearing topis and shawls.”

 

Sahaba (Radhiyallahu Anhum) performing Salaah with the topi:

قال الحسن كان القوم يسجدون على العمامة و القلنسوة ( بخاري, باب السجود علي الثوب في شدة الحر, 1/56 )

عن الحسن أن أصحاب رسول الله صلى الله عليه و سلم كانوا يسجدون و أيديهم في ثيابهم، و يسجد الرجل منهم على قلنسوته و عمامته و هكذا رواه عبد الرزاق موصولا عن هشام بن حسان عن الحسن و رواه أيضا ابن أبي شيبة من طريق هشام (فتح الباري 1/588)

Hazrat Hasan Basri (Rahmatullahi Alayhi) says, “The Sahaabah (Radhiyallahu Anhum) would make sajdah during salaah on their turbans and topis.”

 

Nabi (Sallallahu Alayhi Wasallam) wearing the topi out of salaah:

قال الحافظ العراقي في شرح الترمذي و أجود إسناد في القلانس ما رواه أبو الشيخ عن عائشة رضي الله عنها كان رسول الله صلى الله عليه و سلم يلبس القلانس في السفر ذوات الآذان و في الحضر المضمرة يعني الشامية (كتاب منتهى السول 1/508)

Hazrat Aaisha (Radiyallahu Anha) narrates that Nabi (Sallallahu Alayhi Wasallam) used to wear a topi which covered the ears whilst on a journey and while at home he used to wear a white Syrian double-layered topi. Allamah Iraqi (Rahmatullahi Alayhi) has stated in his commentary of Tirmizi Sharif that this Hadith is the most authentic Hadith of all the Ahadith dealing with the topi.

ابو حنيفة عن عطاء عن ابي هريرة قال كان لرسول الله صلى الله عليه وسلم قلنسوة شامية و في رواية عن عطاء عن ابي هريرة كان لرسول الله صلى الله عليه وسلم قلنسوة بيضاء شامية هذا حديث صحيح ( مسند الامام الاعظم, كتاب اللباس و الزينة,ص 204 )

Hazrat Abu Hurairah (Radiyallahu Anhu) says that Nabi (Sallallahu Alayhi Wasallam) had a Syrian topi. In another narration, Hazrat Abu Hurairah (Radiyallahu Anhu) says that Nabi (Sallallahu Alayhi Wasallam) had a white Syrian topi.

 

Sahaba (Radhiyallahu Anhum) wearing the topi out of salaah:

عن هلال بن يساف قال قدمت الرقة فقال لي بعض اصحابي هل لك في رجل من اصحاب النبي صلى الله عليه وسلم قال قلت غنيمة فدفعنا الى وابصة قلت لصاحبي نبدأ فننظر الى دله فاذا عليه قلنسوة لاطية ذات اذنين….الخ ( سنن ابو داود, باب الرجل يعتمد في الصلوة على عصا, 1/136,137 )

Hazrat Hilaal bin Yasaaf (Rahmatullahi Alayhi) narrates, “I reached Raqqah (a place in Shaam) and one of my companions said to me, ‘Do you wish to meet a Sahaabi of Rasulullah (Sallallahu Alayhi Wasallam)?’ I replied, ‘To meet a Sahaabi is certainly our good fortune.’ So we set off to meet Hazrat Waabisah (Radiyallahu Anhu). I said to my companion, (When we reach) “We will closely examine his outer appearance and dressing.’ When we met him we found him wearing a white topi which stuck to his head and covered his ears.”

 

. حدثنا قتيبة حدثنا ابن لهيعة عن عطاء بن دينار عن ابي يزيد الخولاني أنه سمع فضالة بن عبيد يقول : سمعت عمر بن الخطاب يقول سمعت رسول الله صلى الله عليه و سلم يقول الشهداء أربعة رجل مؤمن جيد الإيمان لقي العدو فصدق الله حتى قتل فذلك الذي يرفع الناس إليه أعينهم يوم القيامة هكذا ورفع رأسه حتى وقعت قلنسوته قال فما أدري أ قلنسوة عمر أراد أم قلنسوة النبي صلى الله عليه و سلم ؟ ( ترمذي 1/293,294 )

Hazrat Fadhalah bin Ubaid narrates, “I heard Hazrat Umar bin Khattab (Radiyallahu Anhu) mention, ‘I heard Nabi (Sallallahu Alayhi Wasallam) saying, ‘There are four categories of Shuhadaa:

The first category is that Believer who possesses strong Imaan. When he meets the enemy, (he fights with great zeal) testifying to the promises of Allah (in regard to the lofty position which the shaheed will receive) until he is killed. He is the one whom people will lift their heads to view his high and lofty position on the Day of Qiyamah. Nabi  then lifted his head demonstrating to the Sahaaba (Radhiyallahu Anhum) the manner that people will lift their heads on the day of Qiyaamah. In doing so the topi of Nabi (Sallallahu Alayhi wa Sallam) fell off. (The narrator says that I am uncertain whether the topi of Nabi (Sallallahu Alayhi Wasallam) had fallen off or the topi of Hazrat Umar (Radiyallahu Anhu) who narrated this Hadith.)

 

The topi of the Taabi’een:

حدثنا عبدان ثنا أبو سنان قال رأيت الحسن أبيض الرأس واللحية عليه كمة بيضاء مضربة ( المطالب العالية 3/20 )

Hazrat Abu Sinan (Rahmtullahi Alayhi) narrates, “I saw Hazrat Hasan (at the time when) his hair and beard had turned white and I found him wearing a white topi which was double-layered.”

 

Nabi (Sallallahu Alayhi Wasallam) at times wore the topi beneath the turban and at times wore the topi without the turban:

قال ابن القيم كان النبي صلى الله عليه و سلم يلبَسُها (اي العمامة) ويلْبَسُ تحتها القَلَنسُوة. وكان يلبَس القلنسُوة بغير عمامة، ويلبَسُ العِمامة بغير قلنسُوة. (زاد المعاد فصل في ملابسه صلى الله عليه و سلم 1/130)

Ibne Qayyim (Rahmatullahi Alayhi) states that Nabi (Sallallahu Alayhi Wasallam) used to wear a topi beneath the turban. At times Nabi (Sallallahu Alayhi Wasallam) wore a topi without a turban and at times he (Sallallahu Alayhi Wasallam) wore a turban without a topi.

و روي عن ابن عباس أن رسول الله صلى الله عليه و سلم كان يلبس القلانس تحت العمائم و يلبس العمائم بغير القلانس (جمع الوسائل 207)

Hazrat Abdullah bin Abbas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) used to wear a topi under the turban and at times he (Sallallahu Alayhi Wasallam) used to wear the turban without the topi.

Apart from the above-mentioned Ahaadeeth there are many other Ahaadeeth which are reported in various compilations which we have deliberately omitted for the purposes of brevity.

 

Conclusion

From the above-mentioned authentic Ahaadeeth we conclude that the topi is a Mubarak sunnat of Rasulullah (Sallallahu Alayhi Wasallam) and a salient and distinguishing feature of Islam. In every era of Islam commencing from the era of Rasulullah (Sallallahu Alayhi Wasallam) special importance and significance was afforded to the topi. We will quote the saying of Ibn Taimiyyah (Rahmatullahi Alayhi) which will shed some light on the position of the topi in Islam.

Ibn Taimiyyah (Rahmatullahi Alayhi) says after mentioning the Hadith of Hazrat Rukanah (Radiyallahu Anhu):

عن ركانة قال سمعت رسول الله صلى الله عليه و سلم يقول إن فرق ما بيننا وبين المشركين العمائم على القلانس ( ترمذي 1/308 )

Hazrat Rukanah (Radiyallahu Anhu) narrates, “I heard Nabi (Sallallahu Alayhi Wasallam) saying, ‘Verily, the distinguishing feature between us and the Mushrikeen is that we wear the turban over the topi’.”

Imaam Abu Dawood (Rahmatullahi Alayhi) narrated the hadith of Rukanah (Radiyallahu Anhu) without explaining any flaws or weaknesses in the chain. This is indicative of this hadith being hasan (authentic) according to him. Though this hadith is regarded as weak according to Imaam Tirmizi (and others), it is not of such a nature that it cannot be used to support and corroborate what is already established through other authentic ahaadeeth. It is evident that creating a distinction between a muslim and non-muslim by means of clothing and attire (topi, turban etc.) is a command of Allah. Despite it being possible for a mu’min to be distinguished from a kaafir through his beliefs and actions Nabi (Sallallahu Alayhi Wasallam) commanded that an additional measure be adopted i.e. a mu’min be completely distinct from a disbeliever in his attire and appearence.

 

قال ابن تيمية في كتابه اقتضاء الصراط المستقيمص 279 و ايضا ما روى ابو داود: حدثنا قتيبة بن سعيد الثقفي حدثنا محمد بن ربيعة حدثنا ابو الحسن العسقلاني عن ابي جعفر بن محمد بن علي بن ركانة او محمد بن علي بن ركانة عن ابيه أن ركانة صارع النبي صلي الله عليه و سلم فصرعه النبي صلى الله عليه و سلم قال ركانة وسمعت النبي صلي الله عليه و سلم يقول: “فرق ما بيننا و بين المشركين العمائم علي القلانس“.

و هذا يقتضي أنه حسن عند أبي داود و رواه الترمذي أيضا عن قتيبة و قال غريب و ليس إسناده بالقائم و لا نعرف أبا الحسن و لا ابن ركانة و هذا القدر لا يمنع ان يعتضد بهذا الحديث و يستشهد به و هذا بين في ان مفارقة المسلم المشرك في اللباس أمر مطلوب للشارع كقوله: “فرق ما بين الحلال و الحرام الدف و الصوتفان التفريق بينهما مطلوب في الظاهر اذ الفرق بالاعتقاد و العمل بدون العمامة حاصل فلولا انه مطلوب بالظاهر ايضا لم يكن فيه فائدة.

 

http://ihyaauddeen.co.za/2011/06/30/salafee-masaail/topi-in-the-light-of-the-sunnah

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When you enter into the ‘Eenah transaction

Bismillaahir Rahmaanir Raheem

عَنْ ابْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا تَبَايَعْتُمْ بِالْعِينَةِ وَأَخَذْتُمْ أَذْنَابَ الْبَقَرِ وَرَضِيتُمْ بِالزَّرْعِ وَتَرَكْتُمْ الْجِهَادَ سَلَّطَ اللَّهُ عَلَيْكُمْ ذُلًّا لَا يَنْزِعُهُ حَتَّى تَرْجِعُوا إِلَى دِينِكُمْ

Hadhrat ‘Abdullaah Ibn ‘Umar Radhiallaahu ‘Anhumaa says: I heard Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam saying: When you enter into the ‘Eenah transaction, and you take hold of the tails of cows, and you are content with farming, and you abandon Jihaad, Allaah will cast disgrace upon you and He will not remove it until you return to your religion.Sunan Abu Daawood.

Status: This Hadeeth is Saheeh due to it having more than one chain of narration, it is also reported in the Musnad of Imaam Ahmad Rahimahullaah, and by Imaam Bayhaqi Rahimahullaah in his Sunan Al-Kubraa, and others.

That is the literal translation of the Hadeeth, as for the explanation:

When you enter into the ‘Eenah transaction

What is this ‘Eenah transaction?

The ‘Ulamaa have explained it as: When a shopkeeper sells his merchandise for a set amount of money to be paid for at a later date, but then buys it back (before the buyer has taken possession of it) for a lesser amount than what the buyer paid for it.

An example would be like ‘Amr is in need of 8000 Riyaal. Along comes Zayd who owns a truck. Zayd comes to ‘Amr and says, I will sell this truck to you for 1000 Riyaal per month over a period of 10 months (In total he will be paying 10,000 Riyaal) and they agree on it. ‘Amr then takes possession of the truck, But Zayd comes back to him the next day and buys the same truck back from him for 8500 cash. ‘Amr originally needed only 8000, so he sells it to back to Zayd for that price. ‘Amr then pays his installments for those 10 months.

So at the end of the 10 month period what happens is that Zayd ends up with 1500 Riyaal more than what he was supposed to get. Because in reality what Zayd had done was to give ‘Amr a loan of 8500, but had received 10,000 in payment from ‘Amr, so it is a loophole through which Ribaa (Interest) enters.

Regarding the permissibility or impermissibility thereof, the ‘Ulamaa of the four Madhaahib have three views:

1: Permissible

2: Makrooh (disliked)

3: Prohibited

The reasons for their differing opinions is due to their Usool (principles) and way they understand the Nusoos (Islaamic texts i.e. Qur’aan and Sunnah), and that discussion is left for the ‘Ulamaa, the layman is unable to understand the Nusoos let alone the Usool therefore it does him no good to even get involved in it, but if a person is studying the Deen and wants to know more then for him it is fine, because he can discuss it with his Asaatidhah (teachers), therefore I shan’t discuss those things here, and it suffices to say that the majority of ‘Ulamaa are of the view that this sort of transaction is not permissible.

There are also additional forms of ‘Eenah which can be found in the books of Fiqh.

Also I should add here that it’s not necessary that the Hadeeth is only referring to a particular ‘Eenah transaction, rather if we are to look at the ‘Illah (cause/reason) why this transaction is singled out, it can be said that it is because it is a common way of trying to make a loophole for Ribaa, so we can say that this Hadeeth refers to people trying to look for any kind of loopholes in order to permit Ribaa as is widespread today in banks etc.

and you take hold of the tails of cows,”

Meaning you get involved in dealing with livestock.

and you are content with farming,”

The intended meaning of this and the line above is not of outright prohibition of farming and having livestock, rather it refers to a person indulging in these things and due to his involvement in this he abandons Jihaad.

and you abandon Jihaad

This refers to offensive Jihaad as well as defensive Jihaad, because it is a given fact that a Muslim has no choice but to fight when it is a defensive Jihaad, and history testifies to this fact, that Islaam and the Muslims were always high and lofty while the Khulafaa waged Jihaad, but once people became lax with regards to Jihaad, and got involved with the Dunyaa, then Allaah removed that honour from them and made the Kuffaar victorious over them.

Allaah will cast disgrace upon you and He will not remove it until you return to your religion

There has not been a time when this Hadeeth has proven to be as true as it is in our time, we live in an age where the Khilaafah has been destroyed, where the Muslim lands are ruled by other than what Allaah has revealed, where Muslims are happy to live in the lands of the Kuffaar etc, and as a result, Allaah has placed so much disgrace upon them, that Muslims are not even allowed to practice Islaam freely, in both Muslim and Kuffaar countries! The only place where honour and dignity exists are the lands of Jihaad, therein a Muslim is free to practice the Deen the way Allaah wants us to practice it, where no Muslim has to hide his Deen for fear of being imprisoned or killed by Kuffaar and Munaafiqeen.

An important point to remember and take note of here is the fact that the Ahaadeeth are also from Allaah, and that Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam did not just choose any random words, and what is to be noted here is the words:

until you return to your religion”

Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam has used the words “Religion”, this shows what an important part Jihaad plays in the life of a Muslim, that if a Muslim were to turn away from it, then it is as if he has turned away from the Deen of Islaam.

And Allaah knows best.

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