Topics

16

Islamic Duties / 'Khatams'

« on: December 31, 2011, 09:24:10 AM »

Salaam people,

I'm on a roll today :0)

My next issue is with 'Khatams'. I'm not sure where this word comes from, if it is arabic or not but this is how I know it by. I don't know what it means but I can gather that it would be seen as an 'Islamic gathering'.

Many Muslims have 'Khatams' whereby they invite people to their houses and Quran is recited by each person, a small talk may be given, and a dua may be conducted. It may also include a dinner or something similar. Frequently these are done to mark an occasion e.g. a death,

Now this appeared to be fairly common a while back but seems to have fizzled out...from my humble view due to the increasing influence of 'wahaabi' style Islam (no offence to anyone). Again is it stated by those who condemn it, that this was not a practice of the Prophet (not found in hadith) to conduct collective recitations. However, I don't personally see that this is sufficient reason to condemn them. I find it very difficult to believe that gathering people with the intention of Zikrullah can be wrong. I don't find any support to condemn it in the Quran, however, I do find support for it in hadith where it is narrated along the lines..."Wherever there is a gathering and Allah is being remembered much, the Angels..." (maybe someone can provide the reference). So why is it they contradict their own views?

Your thought please )

Regards,

17

Islamic Duties / Commemorating/ anniversaries

« on: December 31, 2011, 09:11:09 AM »

Salaam people,

Please let me know your views regarding the commemoration of certain dates e.g. birthdays, death days etc. As you are probably aware one camp says that these are totally forbidden and make no remembrance whatsoever as they were pagan practices, and the other say that this is OK and go all out to celebrate the Prophet's birthday, Imam Hussein's martyrdom and so on.

The general notion I find is that there is no real prohibition, however there is no need for an all out party! BUT I do find no real harm in the remembrance of specific dates. I don't see nothing too wrong with going to Karbala in Ashura as a token gesture of remembrance of Imam Hussein just as people in Bosnia conduct a remembrance procession in remembrance of the Srebrenica massacre.

With regards to birthdays, I'm not too sure how much of a pagan practice this is, but I don't see nothing too wrong in having a nice day (within the boundaries of Islam) and being thankful to God for the day you were given life.

Your views will be appreciated.

Regards,

18

Islamic Duties / Political engagement

« on: December 31, 2011, 09:00:46 AM »

Salaam,

In connection to the other political post, I would like to know your views and the Quranic perspective on other form of political engagement such as, lobbying, demonstrating/ protesting, becoming party members etc.

I was once told by a Muslim brother that Lobbying and demonstrating were not a practice of the Prophet (garnered from hadith sources), therefore we should not participate.

My humble view would suggest that just because the Prophet did not specifically participate in them is not is not a sufficient reason to not do something, as long as it is bounds with Quranic limits.

I think of the analogy: The Prophet did not use guns and tanks in those times, so it would not be haraam to use guns and tanks nowadays as this would severely inhibit military activity. Seeing as there is psychological warfare upon Muslims now, modern tools of utilisation would be of benefit.

Your views would be appreciated.

Regards,

19

Islamic Duties / Political Issues

« on: December 31, 2011, 08:52:46 AM »

Salaam people,

I would like to know what your views are on various political issues and their status within Islam. There appears to be a wide range of conflicting views which seems to be part of the failures of current Islamic countries (apart from being puppets).

I think the main issue is regarding voting.

One side will state that it's haraam to vote as this is not a practice found within Islam and therefore you will be establishing a non Islamic governance contrary to the sovereignty of God.

The other side will state that is is OK to vote as we are in a non Muslim country and we need to vote in order to elect an authority that will benefit the Muslims most.

I see fair points in both sides and I am unsure of the Quranic perspective regarding this. I also possibly see that it is not necessarily haraam to vote itself, but rather it's who you are voting for. So for example if in an Islamic country there were Islamic parties, you can vote for your preferred party.

Your views would be appreciated )

Regards, 

20

Islamic Duties / Salaatul Istikharrah

« on: December 31, 2011, 08:40:12 AM »

Salaam people,

Just wondering what your views are on salaatul istikhaarah. Is this found in the Quran? If I not mistaken I don't think it is. Therefore, it is found in secondary sources. While praying for guidance in itself is not wrong (maybe all prayers are for guidance anyhow), but it's what people attach to it that is of concern E.g. when they do this prayer they expect some sort of sign, if not a sign some sort of divine inclination to make a decision. My humble understanding wherever it stems from, is that a prayer for guidance will not give you an answer, it will just enforce the decision you make with the remembrance of Allah so whatever the outcome. What do you all think?

Regards,

21

Islamic Duties / Seeking a means (wasila)

« on: November 08, 2011, 03:06:50 AM »

Salaam all,

I was once having an interesting discussion regarding the permissibility of invoking the Prophet Muhammed as well as saints with a follower of the sufi naqshabandi sect. Here is some of the 'evidence' they provide to substantiate their claims:

===========================

Big misconception!!!!!!!!!!!! From the whaabi/salafi?najdi ,or just the plain ahle confused who have their own sudo aqida; is that anyone who takes wasila does it with the intention that that wasila is the source of power NO!!, THIS CLAIM IS FLSE!! The source of everything is Allah

Who on earth is anyone not to recommend wasila when Allah does

"Oh! you who believe! fear allah ans seek an approach(wassila) unto him"(5:35)
"If they had only, when they were wronging themselves, come unto thee and asked Allah's forgiveness, AND THE MESSENGER HAD ASKED FORGIVENESS FOR THEM, THEY WOULD HAVE FOUND ALLAH INDEED OFT-RETURNING, MOST MERCIFUL (4:64)."

This should be sufficient for any sound non brainwashed Muslim, however there is more evidence below from scholars and hadith including in ibn tammiya

Sahih al-Bukhari Hadith: 5.59
Narrated Anas:

Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for
rain through Al-'Abbas bin 'Abdul Muttalib, saying, "O Allah! We used
^^^^^^^
to request our Prophet to ask You for rain, and You would give us. Now
we request the uncle of our Prophet to ask You for rain, so give us
rain." And they would be given rain."


The Prophet said on the authority of `Umar:

"When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne:

LA ILAHA ILLALLAH MUHAMMADUN RASULULLAH

I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."


It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).


1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas.

2. al-Bulqini declares this hadith sound in his Fatawa.

3. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.

4. The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."

5. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."

6. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;

7. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).

8. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.

9. Three scholars reject it, such as Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger(Lisan al-mizan 3:360, 3:442).

10. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara [Faqir: see below] and says:

"These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)" (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).

11. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):



Ibn Taymiyya about Tawassul and Shafa'a

Ibn Taymiyya said in his book "al-qaida al-jaleela fit- tawwasali wal-waseela", with commentary of Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, page 6, paragraph 9:

and on para 29:

"the first of the two is the root of faith and Islam [hua asal al-eemaan wal-islam wa hua at-tawassul bil eemaani bihi] and it is the intercession with the Prophet (saws) by means of the belief in him and to obey him (saws). Second is by means of his supplication [du'a] and by means of his intercession [shafa'a], ...and whoever denied this he is a kaafir and a renegade [murtad]. He must repent, and if he does not he will be killed. And no single scholar can deny the intermediation [at-tawassul] of his supplication and his intercession [shafa'a]."

and Ibn Taymiyya on page 17, para 30 says:

"His prayer and his intercession and this is also of benefit ...and whoever DENIES TAWASSUL IN ONE OF THESE TWO MEANINGS IS A KAAFIR AND A MURTAD WHICH MEANS HE MUST REPENT OR HE MUST BE KILLED AS A MURTAD."

and he says on para 32, of the same page,

"whoever denies the intermediation by means of his supplication [du'a] and his intercession [shafa'a] and whoever denies that Muslims will derive benefit from that is a non-believer [kaafir]. And whoever denies out of ignorance must be educated. If he will persist in his denial and is stubborn, he will be considered a renegade [murtad]."


"Muslims agreed that the Prophet (saws) is the greatest of creation the highest in rank and superiority and the most glorified and honored in the presence of Allah subhanahu wa ta'ala and no other creation is better to Allah than the Prophet (saws) and no other shafa'a is greater than his shafa'a. ['aazamu al-khalqi jaahan 'ind-Allahi laa jaahun li- makhluqin 'inda-Allahi 'aazamu min jaahihi wa laa shafa'atun 'aazamu min shafa'atih]

He mentioned in the same book, page 4, para. 4:

"the Prophet (saws) is the intercessor of all creation [shafi'a al-khala'iq] and the owner of the Maqaam al-Mahmoud, that was the aspiration those who came before and those who came after, and he is the greatest of intercessors [shufa'a] and the highest in glory and superiority in Allah's Presence."

Ibn Taymiyya says in the same book on page 3, para. 2:

"Allah has sent his Prophet (saws) to Jinn and mankind and everyone has to follow him and believe in him and to follow him INWARDLY [BATIN] and OUTWARDLY [DHAHIR] and to believe in the Prohet (saws and to follow him is the only for Allah subhanahu wa ta'ala and the only way for the religion of Allah and it is the worship of Allah subhanahu wa ta'ala and it is the obedience of Allah subhanahu wa ta'ala, and all these are the way of the Friends of Allah [awliya-Allah], and all this is the the means [waseela] that Allah subhanahu wa ta'ala has ordered His servants to follow when He said in the Holy Qur'an, [35,5] "yaa ayyuhalladheena aamanu ittaqullaha wabtaghaw ilayhi al-waseela " -- "O ye who believe! Fear Allah and seek the means of approach unto Him." And the means to seek Allah subhanahu wa ta'ala is that one who will ask Allah subhanahu wa ta'ala by the intercession and the means of faith in His Prophet (saws) in and following him."

Ibn Taymiyya states on page 12, para. 18:

"It is agreed between the Sahaba, and the Tabi'een and the Four Imams Maliki, Shafi'i, Hanafi and Hanbali, that the Prophet (saws) will intercede for the sinners of his Ummah."

And Ibn Taymiyya continues on the same page 12, para 20:

"And the Sahaba and the Tabi'een and the Four Imams of Islam all of them confirmed the authentic hadith of the Prophet (saws) that Allah will take out from Hell people after He will punish them for whatever length of time he likes with the shafa'a of the Prophet (saws). And ALLAH WILL TAKE OUT OF HELL SOME OTHERS BY THE SHAFA'A OF OTHER THAN THE PROPHET (SAWS)[!!!!....]"

And on page 17, para 28:

["wa lafdhu at-tawassul qad yuradu bihi thalaathata umoor"] The word intermediation [tawassul] refers to three different meanings. Two of them are agreed upon among the Muslims.


Imam Ahmad said in his Musnad, Volume 2, page 75:

"Abdullah bin 'Umar said that the Prophet (saws) said, 'I have been asked to choose between the Intercession [as-shafa'a] or to enter half my Nation into Paradise, but I chose the shafa'a because it is more inclusive and more perfect. Do you think it is for the pious? No! It is for the filthy and sinful people."

And Ibn Majah said, in Volume, page 1444:

"Ibn Jaabir said he heard Salim bin 'Aamir that he heard 'Auf bin Maalik saying that the Prophet (saws) said, 'do you know what Allah subhanahu wa ta'ala has given me a choice in this night?' We said, 'Allah and His Prophet (saws) know better.' He said, 'He gave me a choice between two matters: either to send half my Nation to Paradise or to have the Shafa'a. And I chose the Shafa'a.' And we said, 'O Prophet, ask Allah to make us from those who deserve the shafa'a.' And the Prophet (saws) said, 'It is for every Muslim.'" [Muslim said it is authentic]

Allaama Ibn Qayyim in his book al-Jami` al-Fareed, page 493, comments on the following hadith of Ibn 'Abbas (r):
"in the time before the Prophet (saws) the Jews of Khaybar were fighting with the Ghatfaan tribe. When the battle ended the Jews were defeated. They prayed to Allah asking Him, 'for the sake of Muhammad (bi haqqi Muhammad), the Prophet whom you are sending in the last days, make us defeat this tribe." When they met again with Ghatfaan they defeated them. Allah mentioned that event in the Qur'an when He said: "From of old they had prayed for victory against the unbelievers" (Baqara, 89), which means they [the Jews] were asking for your sake, O Muhammad, to defeat the unbelievers."

Peace and Blessings upon the Prophet, his Family, and his Companions




Imam Ahmad made tawassul through the Prophet (Allah Bless him and grant him peace) a part of every du'a according to the following report: 'Ala' al-Din al-Mardawi said in his book al-Insaf fi ma'rifat al-rajih min al-khilaf 'ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456):

The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication (du'a) to use as one's means a pious person, and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: yatawassalu bi al-nabi fi du'a'ih -- "Let him use the Prophet as a means in his supplication to Allah."

The same report is found in Imam Ahmad's Manasik as narrated by his student Abu Bakr al-Marwazi.

Similarly the lengthy wording of the tawassul according to the Hanbali madhhab as established by the hafiz Ibn 'Aqil in his Tadhkira was cited fully by Imam Kawthari in his appendix to Shaykh al-Islam Taqi al-Din al-Subki's al-Sayf al-saqil included in Kawthari's edition of the latter.

The Prophet (Allah Bless him and grant him peace) said on the authority of 'Umar: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne:



Tabarani, in his "al-Mu'jam al saghir," reports a hadith from 'Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter - this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar - so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: "Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak'as of prayer therein, and say:


'O Allah, I ask You and turn to You through our Prophet Muhammad,


the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill my need,' and mention your need. Then come so that I can go with you [to the caliph Uthman]." So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and Uthman accomplished it for him, then he said, "I hadn't remembered your need until just now," adding, "Whenever you need something, just mention it." Then, the man departed, met Uthman ibn Hunayf, and said to him, "May Allah reward you! He didn't see to my need or pay any attention to me until you spoke with him." Uthman ibn Hunayf replied, "By Allah, I didn't speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, "Can you not bear it?' and the man replied, 'O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.' The Prophet (Allah bless him and grant him peace) told him, 'Go to the place of ablution and perform ablution (wudu), then pray two rak'as of prayer and make the supplications.'" Ibn Hunayf went on, "By Allah, we didn't part company or speak long before the man returned to us as if nothing had ever been wrong with him."


This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.