In the case where a person walks in front of a Namaazi – Ahkaam E Shariat Part 1

Question: 23rd Rabi ul Aakhir Shareef 1320 Hijri

What is the ruling of the Ulama-e-Shariat in the case where a person walks in front of a Namaazi. Is such a personal sinful or not? Does this interfere with the persons Namaaz in any way? From how far away from the Namaazi are we not allowed to pass?

The Answer: This does not interfere with the Namaaz. If the Namaaz is being read in a house or in a small Musjid, then one is not allowed to pass up to the wall in the direction of the Qibla unless there is an object in between. If he is reading on a plain (open area) or in a huge Musjid, then he is not allowed to pass as far as the place of sajdah. He may pass further than this. The place of Sajdah means, when a person is standing in salaah like the true sincere worshippers and his sight is falling upon the area that his forehead will touch when he makes sajdah, then the rule of ones sight refers to where the sight falls without any hindrance and just a little further than this, is known as the point or place of sajdah. Up to the point where the sight falls and one is able to make sajdah, is known as the point of sajdah and to pass within this area is haraam and to pass beyond this is allowed. It is in Durr-e-Mukhtar as follows: “The legality of a person passing in a forest (open area) or in a huge Musjid beyond the Sajdah point is evident from proper narrations or to pass in front of him in this manner, up to the wall of the Qibla in a small Musjid and in the house, as it is regarded as one place.”

It is in Raddul Muhtaar: “The statement about the area of sajdah refers to the area from the area where the feet (of the namaazi) are placed, up to the point where sajdah will be made, just as it has been mentioned in Durar. And this second condition is to show the sinful act of the person that passes in front. As for the issue of the Namaaz, then definitely it is not invalid. This statement is correct. Tamartaashi and Sahib-e-Bada’i have regarded this as correct. Fakhrul Islam has given it even more preference, and it has been well clarified with research in Nihaaya and Fath. It means that as far as his sight falls on the one who is passing, if he reads with completely sincerity and being engrossed. In other words the sight falls there where one is to make sajdah.”

It is in Munhatul Khaaliq as follows: “The proper area of the falling of the sight is where on will make sajdah. Abu Nasr has stated that the distance is the same as there is between the Imam and the first saff (line). Or between this, which I have read from my Sheikh Minhajul A’ima (rahmatullahi alaih), in other words, to pass there where the sight of the Namaazi falls, when he is reading Namaaz with complete sincerity and being totally engrossed. This statement is clearer than the first one.” Read the rest of this entry »

Advertisements

Is it permissible to keep dogs or not? – Ahkaam E Shariat Part 1

Question: 20th Rabi ul Aakhir 1320 Hijri

What is the ruling of the learned Ulama regarding whether it is permissible to keep dogs or not? Is it permissible to keep pigeons without the intention of racing them? What about the ruling regarding quail fighting and cock fighting? Also what is the rule regarding the keeping of falcons and eagles and to use them for hunting and to then to eat which they have hunted?

The Answer: It is permissible to keep falcons and eagles and to use it for hunting is also allowed and to eat which they have hunted is also allowed. Almighty Allah says, “And which hunting animals have you trained for hunting” (Surah Maida, verse 4).

It must however be noted that the animal must be hunted for the purpose of attaining food, for medicinal purpose or for any beneficial reason. It should not be just for sport and for fun. This is a waste of time and is haraam and those who do this are sinful. That animal that is killed by them is halaal if they have been well trained to hunt and bismillah was said when releasing them. It is clear that to release if for the sake of game hunting (for sport) is haraam and this does not interfere which the Zibah according to Sharia just as to take Allah’s name and then strike a sheep from the neck (nape) is a haraam action, but to eat such an animal is halaal.

Quail fights, cock fighting, and getting any other animal to fight, like the way people fight rams, little birds and some even fight haraam animals such as elephants and bears are all haraam as this is to cause pain to animals without reason. It has been mentioned in the Hadith Shareef that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) has prohibited us from fighting animals (against one another). (Ref: Abu Dawood and Tirmizi from Ibn Abbas radi Allahu anhu and Tirmizi has categorized it as Hassan Sahih)

To keep pigeons just for the sake of comforting ones heart and not for any impermissible reason is allowed. To fly pigeons from rooftops so that one may go on the rooftops and look at our Muslims females, or to throw stones at the pigeons, causing windows to break and the danger of injuring someone’s eye, to fly pigeons to capture the pigeons belonging to others or to fly them the entire day absolutely hungry, and to enjoy seeing them fly in this way, not even allowing them to land when they need are all improper and to keep the pigeons for these reasons is haraam. It is in Durr-e-Mukhtar as follows: “It is Makrooh (to keep the pigeons caged) even if it is in their special enclosure (if this is to harm others). This is when this harm is caused through looking (at what is not allowed) and by trapping the pigeons of others. Thus, if one flies them from a rooftop and this causes disclosure of females, and if one throws stones, causing windows to break, then the person who threw the stones will be answerable and he will be stopped from doing this very sternly. If he does not abstain from this, then the chief police officer of the town has the right to make them (the pigeons) zibah. If they are not for flying, then this is doing what is best due to feeling for the pigeons and this is Mubah (permitted).”

It is in Sahih Bukhari etc. on the authority of Abdullah bin Umar (radi Allahu anhu) and in the Sahih of Ibn Hibaan on the authority of Abdullah ibn Umar (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “A lady went into hell because of a cat. She kept the cat tied up. Neither did she feed it nor did she release it, so that she may be free and eat the mice etc.” It has been mentioned in the narration of ibn Hibaan that the said cat has been appointed to punish the woman in hell and it bites her with its teeth from in front and from behind. Read the rest of this entry »

What is the duration of the time of Maghrib?

Question: What is the ruling of the Ulama-e-Deen in the following case: Zaid says that the time of Maghrib is very short and it is for this reason that short Surahs are recited in Maghrib and after the two sunnats and nafil of Maghrib, the time of Maghrib either expires or only five or six minutes remain. Amar says that it is mustahab (desirable) to read short Surahs and to read Maghrib in its earliest time. He further says that the time of Maghrib is until the redness remains in the sky. Actually he says that there is approximately half an hour that one has (for Maghrib). I would thus like to humbly query concerning the correct ruling regarding how long Maghrib lasts for and when it expires? I would also like clarification regarding the statements of Zaid and Amar. I would also like to query the ruling if a person reads Maghrib at the time when there is the whiteness in the sky which appears after the redness. Is it permissible to read at this time or not? Until what time is one allowed reading Maghrib without any uncertainty?

The Answer: The statement of Zaid is completely incorrect. He has just made this up from his own thinking. It is for this reason that he is himself in doubt, because he first said that there is no time left and then he says that there are five to six minutes left (for Maghrib to end) and to use one’s own idea in such religious issues, is totally haraam. In reality, the time of Maghrib remains until the whiteness in the sky has set. This whiteness refers to the whiteness on the western side of the sky which stretches breadth wise towards the northerly and southerly direction, like the whiteness in the morning. The whiteness after this, which does not stretch breadth wise northerly or southerly, but moves vertically towards the sky, like the whiteness of Subh Kaazib is not regarded as the correct whiteness. After the setting of the sun, until the whiteness in the sky that spreads breadth wise sets. In our areas, this remains for at least one hour eighteen minutes. The maximum time that it remains for is one hour thirty five minutes. The time varies between one hour eighteen and one hour thirty five minutes. On some days, the whiteness remains for one hour eighteen minutes whilst on other days it remains for one hour nineteen minutes or one hour twenty minutes, until the whiteness sets at one hour thirty five minutes.
ماتن الشفق ھو الحمرة عندھما و به قالت الثلثة و العیه رجع الامام فرمایا: و المحقق فی الفتح باه لا یساعده روایة و لا درایة الخ و قال تلمیذه العلامة قاسم فی تصحیح القدوری ان رجوعه لم یثبت لما نقله الکافة من لدن الائمة الثلثة الی الیوم من حکایة القولین و دعوی عمل عامة الصحابةبخلافه بخلاف المنقول قال فی الاخیتار الشفق البیاض و ھو مذهب الصدیق
و المستحب التعجیل فی المغرب مطقا و تاخیر قدر رکعتین یکرة تغزیھا

It is however better to read Maghrib Namaaz as soon as possible and it is Makrooh-e-Tanzeehi, in others words, contrary to what is better, to delay without reason, the Namaaz of Maghrib, for the amount of time that is usually required to read two Rakaats Namaaz (just as it has been mentioned in Durr Mukhtar). To delay maghrib so much that lots of stars begin to appear in the sky, is Makrooh-e-Tahreemi, just as been mentioned in Durr Mukhtar.  والله تعالى اعلم  Ahkaam E Shariat part 2 – by Alahazrat.

Imam Ahmed Raza Khan radi allahu anhu addresses a dis-respecter of the Prophet [sallAllahu alaihi wa sallam] on the issue of Ilm al Ghayb

An Excerpt from Al-Malfuz Shareef in which Imam Ahmed Raza addresses a dis-respecter of the Prophet [sallAllahu alaihi wa sallam] on the issue of Ilm al Ghayb:

“A person whose leaning was towards Wahabism ideology, asked a question pertaining to the knowledge of the unseen [ilm al-ghayb] of Sayyiduna RasulAllah sallAllahu alayhi wa sallam. The noble imam thus replied,

Imam:

Do you ask about the general ‘ilm al-ghayb or the knowledge of maa’yakoon [happenings in the future]? I will answer to according to the question.

Objector:

“I accept that Sayyiduna RasulAllah sallAllahu alayhi wa sallam is the most high and excellent creation and i also believe that he is roshan zameer. But I do not accept that he is aware of theintentions in the hearts of people.”

Imam:

roshan zamir itself means to know the conditions of the heart. Allah almighty states in the blessed Qur’an,

Allah will not leave the believers in the state in which you are now, until He separates what is evil from what is good. nor will Allah almighty disclose to you the secrets of the Unseen, but He almighty chooses of His Messengers [for the purpose] whom He pleases. so believe in Allah almighty and His Messengers; and if you believe and do right, you will have a reward without measure.

Another ayah states,

He [Alone] knows the Unseen, nor does He make anyone acquainted with His Mysteries, except a Messenger whom He has chosen, and then He makes a band of watchers march before him and behind him.

Allah almighty not only exposes it, but also gives it to His chosen Prophet [sallAllahu alaihi wa sallam]s. it is the consensus of the ulama of Ahl as-Sunnah that whatever excellence was granted to other Prophet [sallAllahu alaihi wa sallam]s of Allah was all given in a higher scale to Sayyid al-Alameen sallAllahu alayhi wa sallam. Whatever excellence any Prophet [sallAllahu alaihi wa sallam] possessed was actually granted to him by Sayyiduna Muhammad sallAllahu alayhi wa sallam. This he granted by the Divine Grace of Allah Almighty. It is in the Sahih of Bukhari and Muslim,

And verily, I am the distributor, and Allah Almighty the Provider.”[14]

woh razā ke neza kī maar ĥai, ke ‘adūw ke seena maiN ghār ĥai,
kisse chāra jaw’yī ka waar ĥai, ke yeh waar waar se paar ĥai

such is strike of Raza’s spear, that it pierces the enemy’s chest ample and deep;
who wants to make an wound that can be healed? this is a strike that shall send the enemy beyond gallows [death] once and for all
![15]

 thesunniway.com

Refferences

[14] Al Malfuz Shareef p. 27-28

[15] naẓar ik chaman se do chaar hai

Imam Ahmed RiDa radi allahu anhu: Subjects of the Fatawah

Taken from ‘Ahl as-Sunnah wa al-Jama’ah: an Introduction’Imam Ahmed Raza Barelwi radi allahu anhu in his fatawa – like other scholars of Ahlu’s Sunnah – has enjoined Muslims to be steadfast in their belief and better their social standing. These are available as small booklets and following are the subjects of his fatawa:

– Shari’ah is the ultimate law and following it is obligatory for all Muslims;

– to refrain from Bid’ah is of utmost importance

– a Sufi without knowledge or a Shaykh without actions is a joke of the devil;

– it is impermissible to imitate the Kuffar, to mingle with the misguided [and heretics] and to participate in the festivals of the Hindus.

– it is polytheism [shirk] to prostrate to any other than Allah táālā with the intention of worship. And if such a prostration is out of reverence [sajdah at-taĥiyyah], it is Haram.

– it is prohibited to ridicule other muslims and consider oneself higher than others.

– the iconography of the Shi`ah [ta’aziyah] and respecting such icons is forbidden

– Qawwali [sama’a] with musical instruments is forbidden

– it is not permissible for women to travel to visit graves [or maqams of awliya]

– it is not permissible to make pictures of living things.

– abbreviating the blessing ‘sallallahu ‘alaihi wasallam’ to an acronym ‘sa’d lam ayn meem’, [in english it is abbreviated as PBUH] is impermissible

– to visit fake graves [that have no basis or record but simply the product of folklore] is impermissible

– feeding the poor and needy with the intention to donate the reward to the dead is permissible; but to hold obsequies and banquets where even the rich are invited is impermissible

Translated by Sidi Muhammad Aqdas

http://www.thesunniway.com

Concept of Revivalist [Mujaddid] in Islam

All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful. Owner of the Day of Recompense. Who blessed us being the Ummah of His Beloved Rasool Sallallaho Alaihi wa Sallam. Who sanctified our hearts with the Love and Affection towards His Beloved Rasool Sallallaho Alaihi wa Sallam. Who blessed us the with the most precious treasure of Iman (Faith). Countless Salutations, Peace and Blessings be upon the Cream of the Creation… Mercy for all Worlds… Seal of the Prophets Sayyiduna wa Mawlana MuHammadur Rasoolullah Sallallaho Alaihi wa Sallam, His Blessed Parents, His entire Family, His Progeny, His Companions and His Followers!!

Syyeduna Abu-Hurayrah Radi ALLAHu Anho narrates that Syyeduna Rasoolullah Sallallaho Alaihi Wa Sallam said:

ان الله عالى يبعث لهذه الامة على رأس كلّ مائة سنة من يجدد لها دينها

Verily Allah will send at the beginning of every century such a person for this Ummah who will rejuvenate and restore their religion (Deen).

Above stated Hadith is recorded by the following Hadith Masters:

Imam Abu-Da’ood, and Imam Hakim in his Mustadrak, Imam Bayhaqee in his Al-Ma’rifah, reported by the great Hadith Master Imam Jalal al-Deen Suyootee in his al-Jama’e al-Sagheer fi Hadith al-Basheer wal-Nazeer, Imam Bayhaqee also narrates in his Al-Mudkhal and Imam Hasan bin Sufyan and Imam Bazar both in their Musnads, Imam Tabranee in his al-Mu’jam al-al-Awsat, Imam Ibn ‘Adee in his Kamil and Imam Abu-Na’eem in his al-Hil’ya

Commenting on the authenticity of the above Hadith Shareef, Allama Imam Isma’eel Haqqee records in his marginal notes of Siraj al-Muneer Sharh Jame’h al-Sagheer:

“My Shaykh said that there is a consensus of the Hadith Masters that this Hadith is Sahih.”

Amongst the later Hadith Masters that verified this Hadith Shareef as Sahih are Imam Allama Abul-Fadl Iraqee and Imam Allama ibn Hajr and amongst the predecessor Masters, Imam Hakim author of Sahih al-Mustadrak and Imam Bayhaqee author of al-Mudkhal. Read the rest of this entry »

Imam Ahmed Raza Khan (AlaHazrat) radi allahu anhu’s UNIQUE MEMORY

Once A’la Hadrat (radi Allahu anhu) went to Pillibit Shareef. He stayed with Muhaddith-e-Surat, Hadrat Mawlana Wasi Ahmad Sahib (radi Allahu anhu). Before leaving for Bareilly Shareef, A’la Hadrat (radi Allahu anhu) requested to borrow a Kitaab called “Uqoodul Arya” from him. As there was only one copy of the book he gave A’la Hadrat (radi Allahu anhu) the book and said, “After studying the book, please return it as these are the only few kitaabs that I have for Fatawa writing.”

A’la Hadrat (radi Allahu anhu) was supposed to depart from Pillibit Shareef that night, but since he had been invited at another person’s home, he stayed one more night in Pillibit Shareef. Sayyiduna A’la Hadrat (radi Allahu anhu) spent the entire night studying the Kitaab, which consisted of numerous volumes.

The following morning, before leaving for the Railway Station to meet A’la Hadrat (radi Allahu anhu), Hadrat Muhaddith-e- Surat (radi Allahu anhu) found that the Kitaab that he had lent A’la Hadrat (radi Allahu anhu) had been returned. He thought that A’la Hadrat (radi Allahu anhu) was angry and displeased with him for asking him to return the Kitaab quickly. He immediately went to A’la Hadrat (radi Allahu anhu) and asked for pardon. A’la Hadrat (radi Allahu anhu) smiled and then said, “That is not the reason for returning the Kitaab. I stayed one more night, so I studied the book and, therefore, did not find the need to take it with me.”

When Hadrat Muhaddith-e-Surat (radi Allahu anhu) heard this he was surprised and exclaimed, “You have studied this book in one night!” A’la Hadrat (radi Allahu anhu) replied, “INSHA-ALLAH, FOR THE NEXT 3 MONTHS I WILL NOT NEED TO LOOK AT THE BOOK TO FIND ANY STATEMENTS, AND AS FOR THE ESSENCE OF THE BOOK, INSHA-ALLAH, I WILL NOT FORGET IT IN MY LIFETIME.” He then said, “THE BOOK DID NOT HAVE A TABLE OF CONTENTS. I HAVE DRAWN UP ONE FOR YOU.”

A’la Hadrat (radi Allahu anhu) was intially not a Hafiz-ul-Quran. Once, someone wrote a letter to Sayyiduna A’la Hadrat (radi Allahu anhu) and addressed him as “Hafiz”. When A’la Hadrat (radi Allahu anhu) saw this, he became depressed for he felt that he was not worthy of such a title. He immediately decided to become a Hafiz of the Holy Quran.

How did he become a Hafiz-ul-Quran? It has been stated that in the time period from Wudhu till the time of Jamaat, Hadrat Allamah Sadrush Shariat (radi Allahu anhu) would recite one Sipara. Sayyiduna A’la Hadrat (radi Allahu anhu) would listen to it and, thereafter, recite the same Sipara in the Taraweeh Salaah. HE CONTINUED THIS ROUTINE FOR 30 DAYS, AND BY THE END OF THE MONTH OF RAMADAAN, A’LA HADRAT (RADI ALLAHU ANHU) BECAME A COMPLETE HAFIZ OF THE HOLY QURAN!

%d bloggers like this: