Question

What is the ruling regarding those people who state that the Ahlul Bayt are more afzal than all the Prophets alaihis salaam except RasoolAllah Sallallahu Alaihi Wasallam?

Answer:

Anyone who believes a person who is not a prophet or a messenger to be more superior than any Prophet or Messenger of Allah is a non-believer (Kaafir). This is clear in our books of fiqh-e-akbar and asgar (Books of beliefs and jurisprudence).

And the knowledge of Allah is complete. 

Question:

What was the purpose of RasoolAllah Sallallahu Alaihi Wasallam's going on Meraj in their bodily form? As many claim that as there was no purpose then there is no haqiqat in there going on meraj in bodily form and it must've been spiritually as some previous scholars have claimed. Are they correct to have this view?

Muhammad Azar

Answer:


The true purpose of Mi'raaj is known by Allah best and mentioned in the Qur’an as, “So that we show him our signs…..”. No action of Allah is free from divine wisdom. How can there be no purpose and no benefit in one one ascending above the heavens and past the Sidrah Al-Muntaha'? How can there be no purpose and benefit in reaching the Arsh of Allah? 
How can there be no benefit and purpose in gaining the closeness to Allah? Can a Muslim say such?

The truth is that the Prophet Muhammad's (peace be upon him) Mi'raaj occured with his blessed body and soul. This is the stance of the Ahl Al-Sunnah Wa Al-Jama'ah. Anyone who differs is from the Ahl Al-Bid'ah (misguided). Mullah Ahmad Jeewan writes in Tafseeraat-e-Ahmadiyyah, "He who says it was only with the soul or in the sleep, is a Mubtadi', Daal, Mudil and Fasiq". Which means he is from the Ahl Al-bid'ah and he is misguided, a misguider and a sinner. There is absolutely no logic in believing the Mi'raaj to be with the soul without the body. This is because, if it occured with the soul on its own, the non-believers of Makkah would not have made a major issue of it and they would have accepted the occurence of Mi'raaj. For every person holds the possibility to travel anywhere with his soul whilst sleeping.

And the knowledge of Allah is complete.

Wa Al-Saamu Alaykum,

Zahid Husain Al-Qadri
(Beggar at the door step of Scholars) 

Question:

Assalamu Alaikum Mufti Sahib. I am a mureed of Huzoor Taajush Shariah and studying Hifz. Every year i lead a few rakaats of Taraweeh. The isha times our Masjid in Keighley (main mosque) have are of the 15 degree ruling. I read the salaah in the mosque and repeated it at home at the correct time. Outside Ramadan I have done the same. What is the proper ruling on isha times and the summer when Isha will not even appear in UK? Can i follow the Sahibain or do I have to follow Imam Abu Hanifa, as i am Taajush Shariah's mureed?

Answer:

Wa Alaykum Al-Salam,

I hope you are well and so are the brothers in Keighley. I pray to Allah that you remain steadfast on the truth all through your life.

Answer:

The time of Isha' Salah according to the great Imam Abu Hanifah is when the horizon becomes comlpetely dark after sunset. When the sun sets, redness appears in the horizon where the sun had set. This redness is known as the nautical twilight. When the redness sets, whiteness appears. This whiteness is known as the astronomical twilight. When the whiteness sets, the horizon becomes completely dark. this is the end time of Maghrib and the beginning time of Isha'.

The Messenger of Allah (peace be upon him) said that the time for Isha' Salah begins when the Shafaq (twilight) sets. Imam Ibn Hummam In Fath Al-Qadeer records that the Messenger of Allah said, "When the horizon becomes completely dark".

In Al-Fatawa Al-Hindiyyah and Al-Fatawa Li-Qadi Khan it says, "Abu Hanifah (May Allah shower mercy on them) said, it is the whiteness which follows the redness upto the extent that if someone performs his Isha' Salah after the redness disappears and the whiteness has not yet disappeared then it is not permissible".

Therefore, if one performs his Isha' Salah before the whiteness sets in the horizon his Salah is invalid and will have to be performed again at the correct time. This is upon which Fatwa is given in the Hanafi School as can be seen in Fath Al-Qadeer, Tasheeeh Al-Qudoori, Bahr Al-Raa'iq, Radd Al-Muhtar, Al-Fatawa Al-Ridwiyyah and Bahar-e-Shari'at.

As for the days when Isha' Time does not occur in specific countries, one shall perform Qada of Isha' Salah in the time of Fajr as mentioned by Imam Ahmad Raza in his Fatawa and by Sadr Al-Shari'ah in his Bahar-e-Shari'at. Al-Sheikh Taaj Al-Shari'ah has also written the same as above in verification of a Fatwa in Fatawa Europe of Mufti Abd Al-Wajid from Amsterdam, Holland.

If such days occur in the month of Ramadan, Mufti Shareef Al-Haq issued a Fatwa saying, if the Muslims regard the Taraweeh Salah as highly important and will cause an uproar if not performed then those Muslims shall follow the Isha' Salah time according to the Sahibayn only in them days and Allah knows best.

Wa Al-Salam Alaykum,

Zahid Husain Al-Qadri
(Beggar at the doorstep of Scholars) 

Question:

Assalaamu Alaykum respected Mufti Sahib,

I have a question regarding the status of our Salah if we were to read behind Imams who are not Hanafis but are either Shafi or Wahabis. I am a University student in London and the Mosques that I go to pray my Salah are Shafi or Wahabi. There isn't any Hanafi mosques in this locality. Is my Salah valid? Is there a difference of opinion among the Hanafis on this issue? What is the relied upon position? Is it better for me to pray alone or behind a bidati? What comments do the Ulema have about some examples we can extract from the Salaf where they had read Salah behind the people of Bida? 

Please can you answer all the contentions that I have put forward. This issue is really puzzling me, and I would like some clarity on the issue. 

JazakAllah Khair 

Wassalaamu Alaykum

Answer:

Wa Alaykum Al-Salam,

Answer:

A Hanafi can perform his Salah behind an Imam who is a Shafa’I as long as the Imam fulfils the obligatory acts and conditions of cleanliness and Salah according to the Hanafi Fiqh as well as fulfilling the obligatory and necessary acts of his own school of thought. Imam Ibn Abideen writes in his Radd Al-Muhtar, “If one knows that the Imam fulfils the obligations of the pre-conditions and conditions of that specific Salah, although he does not fulfil the necessary (wajib) acts, then there is no harm in performing behind him”, similar to this, is mentioned in Bahr Al-Raa’iq of Ibn Nujaym Al-Misri. In Al-Fatawa Al-Hindiyyah, it says that Salah behind the Imam of the other three schools is permissible as long as the Imam does not hold prejudice opinions against our school, he fulfils the obligatiory acts of cleanliness (ablution) according to our school and that his Salah would not be deemed as invalid in our school”. Therefore, if blood exits the body of the Imam, flows onto his skin and he does not perform ablution again then the Salah of a Hanafi behind such an Imam is invalid. In the same book it also says that if one does not know if the Imam fulfils the aforementioned conditions then his Salah will be valid but disliked. In the case that the Imam does cater for the Hanafi followers, it is more virtuous to perform in congregation behind him rather than performing alone. However, in the case of the Salah in congregation being disliked, it is better to perform Salah alone for he is excused from congregation and something disliked to Allah and His beloved (peace be upon him) can not be better than that which is not disliked.

To perform Salah behind an open sinner or a misguided person (one from the people of bid’ah) whose misguidance has not reached infidelity is severely disliked and must be repeated (Kariha Tahreeman Wa Tajibu I’aadatuhu). In Durar, Tahtaawi Al-Durar, Majma’ Al-Anhar, Tabyeen Al-Haqaa’iq, Al-Fatawa Al-Ridwiyyah, Radd Al-Muhtar, Bahar-e-Shari’at and several other books of Hanafi Fiqh it says, “It is disliked (severely) and it is necessary to repeat such pray for showing disrespect towards them is necessary and they do not care in the matter of their religion”.

The Messenger of Allah said, “When a sinner is praised, it causes the anger of Allah and due to it, the arsh shakes”. In putting forward an open sinner or a misguided person for leading the prayer is showing him much great respect, surely that is praising the person and a means to gain the anger of Allah. The Imam is an intermediate between the servant and Allah and therefore one should be cautious of whom he chooses as his Imam. In Mishkaat Al-Masaabeeh, Hazrat Ibrahim Ibn Maysarah narrates that the Prophet (peace be upon him) said, "He who respects a misguided person has helped destroy Islam". The Messenger of Allah (peace be upon him) also said, “Do not sit with them, do not eat with them, do not converse with them, do not perform Salah with them………..”. In Bayhaqi, regarding the great Muhaddith, Imam Muhammad Ibn Mubarak, it says that two deviants came to his gathering and asked Him if they could recite a Hadeeth to Him, Ibn Mubarak replied, "I do not want to hear a Hadith from you". They asked if they could recite a verse of the Qur'an, again Ibn Mubarak replied, "I do not want to hear a verse from you, either you both leave or i will leave". So they left. The students asked why he did not hear a verse for surely they can't fabricate a verse. He replied, “what if they incorrectly commented on the verse and that commentary touched my heart, I would have also become misguided”. It has been recorded by Sheikh Abd Al-Qadir Al-Jilaani that one must not associate with the misguided people to protect his own faith and that Fudayl Ibn Ayad used to say, “When you see a deviant on a path, take another path”. Sayyiduna Ayyub Al-Ansari used to change his path when he used to see a misguided person as is recorded in Bayhaqi. This was the way of our predecessors (Salaf). They did not perform their Salah behind the misguided people. If one claims such then it is upon him to bring evidence. As for the Wahhabies, their misguidance and texts of infidelity are clear upon all (although we are cautious from labelling them apostates) and therefore one's Salah behind them is invalid and must be performed alone if there is no other Imam and verily Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Question: Assalamu Alaikum Mufti Sahab, Hope you are well and InshaAllah hope to see you soon.
I have been researching about how we have differences in Salah due to them being taken out at different degrees, 

now i read the other question posted about Isha/taraveeh time posted by a Hafiz sahab and your answer to it clarifies many things, however the question i wanted to ask is about the Sehri times. What Degree do Ulamas use to give one hour extra time for Sehri ?? Not all Mosques do it but some of our Sunni Mosques do.

JazakAllah.
Answer:
Wa Alaykum Al-Salam,

The Imams of all schools are united on the time of Fajr which is the time to end the eating of Sehri. The time for Fajr begins when the sun is 18 degrees below the Horizon as has clearly been proven in Dar Al-Qubh An Waqt Al-Subh by the great Imam Ahmad Raza (Allah is pleased with him). The scholars of astronomy are also united on the fact that the twilight begins when the sun appears 18 degrees below the horizon of sunrise which is the break of dawn, end of sehri and beiginning of Fajr. Those people who continue eating after this time has occured, whether that be by mistake or due to following the wrong time table (whether it has been wrongly verified by a Mufti or an Aalim) have not fasted that day. They will have to do Qaza and no Kaffarah is upon them. This is clear in the book of fasting according to our Fuqaha.

As for the one hour extra given in some Masjids, this is nothing but ignorance. This is not based on any degree. This is based on the baseless rule of removing 1 hour and 20 minutes from the time of Fajr, splitting the night in to seven parts and labelling the final part as Fajr or on another basis which has no basis in the Hanafi Law. This is impermissible and worthy of Allah's punishment. Those people who eat for an hour extra after the break of dawn are accountable for missing their fasts as has been mentioned above. Blaming the Masjid committee will not free them from liability and blindly following them is a separate offence. There is no fatwa of a Mufti or Scholar to support such incorrect and invalid timings. These people should fear Allah and fear the questioning on the day of Judgement. May Allah guide the Muslims.

"Some people have thought the final seventh part of the night is Fajr, this is absolutely incorrect" (Bahar-e-Shariat) 

And Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

The Imams of all schools are united on the time of Fajr which is the time to end the eating of Sehri. The time for Fajr begins when the sun is 18 degrees below the Horizon as has clearly been proven in Dar Al-Qubh An Waqt Al-Subh by the great Imam Ahmad Raza (Allah is pleased with him). Those people who continue eating after that time has passed, whether that be by mistake or due to following the wrong time table (whether it has been wrongly verified by a Mufti or an Aalim) have not fasted that day. They will have to do Qaza and no Kaffarah is upon them. This is clear in the book of fasting according to our Fuqaha.

And Allah knows best.

Zahid Hussain Al-Qadri 

Question:

As-salam-mu alaikum, 
Is it permissible to eat the so-called "Halal" KFC's which are now opening around the country. They say they are certified by the HFA. Are we allowed to eat at these "halal" outlets?
What about other fast food chains which have halal stores, such as Subway and Nando's?
What about the halal stores they have in the arab countries, such as Saudi Arabia?

Answer:

Wa Alaykum Al-Salam, 

The essence of all meat is haram and impure. However, any meat of a halal animal slaughtered by a Musslim in the valid way according to Islamic law becomes Halal to consume and pure to use. It's permissibility can be established through the information delivered by a Musslim, if not witnessed the act of slaughtering. The information of a non-Muslim is not sufficient to change any meat from it's essence and establish it as halal. It will remain in it's essence. 

The Hanafi Fuqaha agree that the information of a non-Muslim to establish something haram or halal (Diyaanaat) is not considered (See Hidayah, Jawharah, Radd Al-Muhtar, Al-Ataya Al-Nabawiyyah and Bahar). The Fatwa in the Hanafi Fiqh also says that any meat that is once established as halal and later it is out of the eyes of a believer and in the eyes of a non-believer, it (the halal meat) returns back to it's essence, thus, not halal anymore. See Al-Ataya Al-Nabawiyyah and Bahar for references. 

After knowing the above, it is clear that, firstly, the meat in takeaways which is delievered by a non-Muslim is not halal, secondly, the takeaways where there are no Muslim workers or there are but at some point the meat is out of the eyes of the Muslim and in the eyes of the non-Muslim is not halal and thirdly, organisations which do not consider such rulings are not to be considered as a certification to establish halal. 

As for KFC, Subway and Nandos, I have no information regarding them yet. What i have mentioned above is enough to know the rule in our Hanafi Law. 

And Allah knows best 

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Answer

Wa Alaykum Al-Salam,

The usage of the Huqqah (also known as sheehsha and water pipe) can be permissible and can be impermissible, depending on it's contents (substance). If tobacco is used, which does not have the capibility of intoxicating a person to such an extent that the person would not know what he utters and stumbles whilst walking, it is permissible and there is no reason to regard it as not permissible or haram. In Al-Hadeeqah Al-Nadiyyah, Allamah Abd Al-Ghani Al-Nablusi writes, "From amongst the generally practiced innovations is the usage of the Huqqah and the drinking of coffee which is common amongst the general and specific public in todays time. The truth is that there is no reason for it's hurmah (regarding it haram) and neither for it's karahah (regarding it makrooh). In Al-Durr Al-Mukhtar it is regarded the same as onions and garlic. Ibn Abideen comments on it, "Which is permissibility in the chosen school". Imam Ahmad Tahtawi and Allamah Ab Al-Sa'ood write in it's foot notes regarding the comparison of it with onions and garlic, "it is not hidden that the karahah is minor (tanzeehi) which is permissible".

Today many Scholars have discovered many disadvantages of smoking tobacco and therefore regarded it as severely disliked or haram. Although these opinons are based on assumptions and far from the correct opinion for mere assumptions and estimations are not enough to establish something as severely disliked or haram in Islamic Fiqh, it is still better to refrain from unnecessary consumption.

As for smoking a substance that has the capability to intoxicate a person to an extent where he does not know of what he utters and stumbles whilst walking is impermissible, regardless of its quantity.

For more information on the Huqqah, one should refer to Huqqah Al-Marjaan Li-Muhimm Hukm Al-Dukkhaan written by Imam Ahmad Raza (Allah is pleased with him).

And Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Answer:

To listen to Qawwali is permissible if its conditions are met. This is for the Ahl (capable) as agreed upon by the expert Scholars and glorified Saints (Awliya’) of Allah (Allah is pleased with them all). In todays day and age, the concept of Qawwali has completely changed. Qawwali in the past was that which in today’s custom is known by the names, Hamd, Naat, Nasheed etc. Unfortunately, the name “Qawwali” is now only used if there is an addition of musical instruments and at times with the “add on” of dancing and whirling depending on the mood of those present. Musical instruments are forbidden. And so is dancing if it is with intent. This can be understood from the conditions for the permissibility of listening to Qawwali. Sayyiduna Muhammad Ibn Mubarak Karmani, the Mureed of Khwaja Fareed Al-Deen Ganj-e-Shakar and Khalifah of Mahboob-e-Ilaahi, Sultaan Al-Mashaa’ikh, writes in Siyar Al-Awliya that Hazrat Sultan Al-Mashaa’ikh (Hazrat Nizam Al-Deen, Nizam Al-Awliya) says,

“Sima’ (to listen to Qawwali) is permissible if a few conditions are met. The singer must be an adult and not a child or a female. The listener must only listen to everything in the remembrance of Allah. The words that are sung must be free from obscenity and indecency and they must not be void. Musical instruments must not be present in the gathering. If all these conditions are met, Sima’ is permissible.”

Listening to Qawwali with musical instruments and dancing is not newly attributed to the Chisti Mashaa’ikh but the false accusations had begun already in the time of the great ones from the Chisti Mashaa’ikh. In the same authentic book of the Chishti Mashaa’ikh, it says,

“Someone complained to the Sultan of the Mashaa’ikh that some of the dervishes danced in a gathering where there were musical instruments. He said, they did not do good as something impermissible cannot be condoned.”

In Fawaa’id Al-Fu’aad, Sultan Al-Mashaa’ikh Mahboob-e-Ilaahi himself writes,

“Musical instruments are Haram.”

One who listens to musical instruments must take heed from the aforementioned quotations and especially those who attribute themselves as followers of the great Chisti Mashaa’ikh and falsely accuse them of permitting such acts. They regard it Forbidden and unlawful and these regard it permissible and their tradition. How rude is this accusation! It is from principle that mere tales and stories have no stance against authentic statements and texts.

The Chisti Mashaa’ikh were followers of the Hadith of the prophet Muhammad (peace be upon him). Sayyiduna Sultan Al-hind Khwaja Mu’een Al-Deen Hasan Ajmeri was so steadfast on following the Sunnah that at one point he took oath that he would never miss an act that is a Sunnah of the beloved Prophet (peace be upon him). Would he ever go against such clear prohibitions of the Prophet Muhammad (peace be upon him) after such an oath? Imam Ahmad Raza in Masaa’il-e-Sima’ writes that the Hadith are Mutawatir in prohibition of musical instruments. Here is a very rigorously authentic narration he quotes which is enough for the seeker of the truth,

“Verily amongst my nation (ummah) will be those who will deem permissible the female’s private part (fornication), silk, khamr (alcohol) and musical instruments" (Bukhari, Musnad Imam Ahmad, Sunan Abi Dawood and Ibn Maajah)

Imam Ahmad Raza attended the holy shrine of the great khwaja Ghareeb Nawaz many times and so did his son Mufti A’zam-e-Hind. They have both expressed immense love for the great Sheikh (Allah is pleased with him) and his silsilah and are both adamant on the fact that he prohibited such Qawwali that is listened with the involvement of musical instruments. Allamah Hasan Raza Khan wrote an amazing manqabat in his praise and was adamant that Khwaja Ghareeb Nawaz forbade the use of musical instruments. There is no authentic piece of text to show the great Mashaa’ikh of the Chisti silsilah ever allowed musical instruments, yet people today accuse them of allowing it. On the contrary there is authentic text to establish they forbade such. It is a principle that the weak must not be acted upon when there is authentic and sound opposing it. May Allah open the eyes of the wrong doers and those who falsely accuse due to ignorance.

Some people say that if it was impermissible, the great Mashaa’ikh would not allow it outside their shrines. This is the utterance of their ignorance. It is not the duty of those who have left this world to stop acts that are impermissible from happening outside or on their shrines. This is not considered evidence in the law of Islam. Otherwise stealing would become permissible as it happens outside the Ka’bah; the house of Allah. Prostrating to other than Allah would become permissible as it happens on the graves of many saints of Allah. Females uncovering their beauty and filling their faces with make up and lip stick would become permissible as they attend the graves of many saints with such appearance. Smashing and destroying the shrines and building toilets on them would become permissible as has happened in Saudi on the graves of those who are much greater than all saints; the great Sahabah (Allah is pleased with them). Smashing and destroying the houses of Allah; The Masjids, and building temples for idol worshipping on that very earth would become permissible as has happened in various places in India and the list can continue to many disgusting and atrocious acts becoming permitted. May Allah protect us from such.

And Allah knows best,

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars and Saints) 

Question:

Salaam my question is sometimes i have to listen to music i have no option. i was wondering will this be classified as a sin?reasons why i have to listen to music is because when i go back to manchester my cousin plays music and he plays it really loud also sometimes when we are sat at home he puts music channels on to whichi have to listen i have nowhere else to go as it is only a flat so what would the ruling be on this?JazakAllah

Answer:

Wa Alaykum Al-Salam, 
It is not permissible to listen to musical instruments. There are several Ahadeeth of the Prophet (peace be upon him) which forbid the use of and to listen to musical instruments. Here is one which is rigorously authentic, "Verily amongst my nation (ummah) will be those who will deem permissible fornication, khamr (alcohol) and musical instruments". This Hadith is recorded by Imam Bukhari, Imam Ahmad, Imam Ab Dawood and Ibn Maajah. 
One must refrain from attending places where forbidden acts take place. The excuse written in the question is not a valid excuse according to Isslamic law. One who has no intent of listening to music but music reaches his ears, he is not accountable for it. 

And Allah knows best. 

Zahid Hussain Al-Qadri 
(Beggar at the doorstep of Saints) 

asslamualykum respcted mufti saab. i had a question regaring hypocrisy. 
when a person tells another to do somthing and dosent do it himself in literal terms this is hypocrisy (correct me if i am wrong) but is this the very same hypocrisy that is mentioned in the ahadith? 

Answer:

Wa Alaykum Al-Salam

The Answer:

The Scholars have defined the word Munafiq as, “He who utters Islam from his tongue and does not believe it to be correct in his heart”. This is from the four types of infidelity (Kufr). This is the meaning of the word Munafiq for whom Allah mentions that they will be in the lowest part of the hell fire. 

In Ibn Maajah it says that the Messenger of Allah (peace be upon him) said, “He who finds the Azan in the Masjid, then leaves and does not leave for a purpose and does not intend to return then he is a Munafiq”. In several other narrations the Messenger of Allah (peace be upon him) has mentioned many signs of a Munafiq. However, the Scholars agree that the word Munafiq in these Ahadeeth does not mean he is a non-believer but it means he carries out acts which are similar to a Munafiq who is a non-believer. He has attributes of a actual Munafiq. This has been mentioned in Ashi’ah Al-Lam’aat by Sheikh Abd Al-Haq Al-Muhaddith.

In Fatawa Fayd Al-Rasool, Mufti Jalal Al-Deen Amjadi writes that there are two types of Nifaq (hypocrisy). They are, hypocrisy in belief and hypocrisy in action. A hypocrite in action is the literal meaning of “hypocrite” understood in our custom and surely Allah knows best.

Zahid Husain Al-Qadri
(Beggar at the doorstep of Scholars) 

Assalamu Alaykum Respected Mufti Sahib

What is the ruling of Shariah regarding the Following?

A certain Sunni Aalim was approached for treatment by a Muslim Female with the permission of her husband. After arriving at their home, the Aalim asked to speak to the women in private, he then told her the treatment will be as follows, he will have to tie a string on his private part and she will have to tie a string on her navel area, and then they both will become intimate with each other.
The next day the Muslim female phoned this Aalim whilst in the presence of four Men (Including her Husband) and the Mobile phone was on loud speaker and she said that she cannot go ahead with this type of treatment, he confessed by saying that he did this with a doctor and his wife previously and that the treatment was successful. He again over the phone conversation informed her that the treatment will be as follows, he will have to tie a string on his private part and she will have to tie a string on her navel area, and then they both will become intimate with each other.

This entire conversation over the mobile phone was recorded.

A ruling was requested from a certain Mufti regarding the above issue.

The question to the Mufti was as follows;

What is the ruling regarding this Aalims Imaamat, Lectures and Jummah Khutba?

The Mufti’s response was that this Aalims Imaamat is not permissible. He should be suspended until proven innocent.

We require the Shariah ruling on the following;

Is this Muslim Female’s testimony sufficient in the law of Shariah?

Is the recorded mobile conversation between the Muslim Female and the Aalim a valid proof in the law of Shariah?
Is this suspension life long, if the Aalim cannot prove his innocence?
What is the view of Shariah regarding this Aalim?

Jazakallah 
Wa Alaykum Al-Salam,

Answer:

Wa Alaykum Al-Salam


Any person who intends such acts and speaks such disgusting conversations with any female is a fasiq as Alaa Hazrat has mentioned in Fatawa Rizwiyyah in the chapter of Haj and our Jurists have established in our authentic books. Such person must repent and prevent himself from such in the future. He will be dismissed from Imamah until a certain period of time in which it becomes apparent that he has remained steadfast upon his repentance and has become a changed person. In Fatawa Alamghiri and various other books it says, "The repentance of a sinner is not accepted until a certain period of time has passed in which the affect of his repentance has become apparent".
The duty of a Mufti or a Naaqil is exempt from researching an incident and reaching its reality. His duty is to simply answer what has been asked. For such incidents, confession or witnessing is necessary. The witnessing (Shahadah) of a single female to establish a ruling on a specific individual as in the question is not sufficient. A conversation over the phone is also not sufficient evidence for surely it is a condition for the witness to be present in the place of the incident.

The answer to every question is in the above two paragraphs.

And verily Allah knows best.

Wa Al-Salamu Alaykum,

Zahid Husain Al-Qadri
(Beggar at the doorstep of Scholars) 

Asalam Wa alakum, 
I recently watched a short video of a somewhat popular 'Shiek' putting Hanafis in the same category as Grave Worshippers.
I would just like to know why one might think such a thing, and see some form of hadeeths of certain practices that may or may not lead one to believe such a thing. Also, what is and what is not permissible according to Quran and Sunnah for one to do whilst visiting a grave?

Allah Knows Best,
JazzakAllah Kahir

Answer

To label followers of the Hanafi school of thought as grave worshipers is nothing but ignorance and misguidance and the habbit of the Wahhabi, Salafi and Deobandi sect. The Wahhabi and Salafi make such ignorant comments due to the lack of knowledge they take from the Salaf (the pious predecessors). They try and understand the Quran and Hadith according to their own intellect rather than following the explanations given by the Salaf, yet they call themselves Salafi. Deobandies make such comments due to being highly influenced by the Wahhabi and Salafi sect and also due to the disastrous mixture of beliefs that has reached them through the Fatawa (religious verdicts) and Sawanihaat (Biographies and Historic events) of their Deobandi predecessors. One should refer to books such as Zalzalah by Allamah Arshad Al-Qadri to witness this disastrous mixture and to other books of the scholars of the Ahl Al-Sunnah written in refutation of the aforementioned sects.

It is from the fundamentals in Islam that worshiping anything or anybody other than Allah is polytheism and infidelity. Therefore, to label a Muslim as a grave worshiper is labeling a Muslim as a polytheist and an infidel. The messenger of Allah (peace be upon him) said,

"When a Muslim calls another an infidel, one of them is an infidel".

And the messenger of Allah (peace be upon him) said,

"When a Muslim labels another as an infidel, if he is not an infidel then the label returns upon the caller." (Bukhari)

Those who label Muslims that follow the Hanafi School as grave worshipers should take heed from such Hadith.

In regards to graves, the messenger of Allah (peace be upon him) said,

"I used to forbid you from visiting the graves (but now I give you permission), you should visit them." (Muslim)

Sayyidah Aishah (Allah is pleased with her) said,

"When the dear Prophet (peace be upon him) used to spend the night with her, in the last part of the night he would go to the graveyard of Madinah.” (Muslim)

From the above we understand it is permissible, encouraged and Sunnah to visit the graves of the believers.

When Muslims go to the graves of the pious, they seek Tawassul. This could be supplicating to Allah and using the pious as a medium or directly invoking the deceased to help. This is with the belief that Allah has given them the power to help. This was the practice of the Sahabah. Imam Bayhaqi and Imam Ibn Abi Shaybah have recorded,

“In the time of Umar’s caliphate the people faced a drought. Bilal Ibn Al-Haris came to the grave of the Prophet (peace be upon him) and said, “O’ Messenger of Allah! Plead rain for your nation for they will be destroyed.” The messenger of Allah came into his dream and said, “Go to Umar, give him my greeting and tell him they will be given rain.” Bilal Ibn al-Haris came to Umar and gave him the news. Umar cried and they were given rain.” (Ibn Ab Shaybah in his Musannaf narrated with a sound chain. Imam Bayhaqi in his Al-Dalaa’il. Ibn Katheer in Al-Bidayah Wa Al-Nihayah)

This was also the practice of our pious predecessors. It was the practice of Imam Maalik, Imam Shafa’i and Imam Ahmad. Imam Qadi Ayadh in his Shifa mentions that when Abu Ja’far Mansoor, the second caliph of Banu Abbas came to the holy shrine of the Prophet (peace be upon him) Imam Malik was also present in the Masjid of the Prophet (peace be upon him). The Caliph Mansoor asked Imam Malik,

“O’ Father of Abd Al-Allah, shall I face the holy Ka’bah or shall I face the shrine of the beloved?”

Imam Malik replied,

“Why would you turn your face away from the beloved Prophet (peace be upon him) as he is your means to reach Allah as was for your father Adam (peace be upon him). Therefore, face him and ask his intercession. Allah will accept his intercession.” (Al-Shifa)

Imam Khateeb Al-Baghdadi writes,

“In the days when Imam Shafa’i was in Baghdad he would practise Tawassul through Imam Abu Hanifah. He would come to the shrine of Imam Abu Hanifah as a visitor and would greet him (by saying Al-Salam Alayk). After, he would use him as a means in the court of Allah for gaining his needs.” (Al-Taareekh of Imam Khateeb Al-Baghdad)

Ibn Abideen writes that Imam Sahafa’i said,

"I seek blessings from Abu Hanifa by going to his grave. When I am in need of something I perform two units of salah, go near his grave and supplicate to Allah. My need is fulfilled quickly" (Radd Al-Muhtar)

Sheikh Abd Al-Haqq, the great Muhaddith writes in his Sharah of Mishkaat Al-Masabeeh,

"Imam Shâfi’î said that the grave of Sayyiduna Mūsa Kāzim (Allah is pleased with him) is a place where supplications are accepted immediately" (Ashi’ah Al-Lam’aat)

Ibn Hajar Al-Makki writes,

“It has always been the practice of the scholars and those in need, to go to the shrine of Imam Abu Hanifah (Allah is pleased with him) and use him as a medium to seek the removal of their difficulties. These people believed this to be a means of success and received great rewards from this practice. Whenever Imam Shafa’i (Allah is pleased with him) was in Baghdad, he would go to the shrine of Imam Abu Hanifah (Allah is please with him) and seek blessings from him. He said, whenever I am in need, I offer two units of salah and then go near his grave. I pray to Allah at this place and my difficulty is immediately removed.” (Al-Khayrat Al-Hissan)

Imam Nabhani has written,

“Imam Ahmad Ibn Hanbal practised Tawassul through Imam Shafa’i. Upon that, his son Abd Al-Allah was amazed. Imam Ahmad Ibn Hanbal said, “Imam Shafa’i is such a great person that he is like the sun for mankind.” (Shawahid Al-Haq)

Seeking help from Allah using the deceased as a medium is a tradition of our most beloved Prophet (peace be upon him). He (peace be upon him) would use himself and the past prophets and messengers as a medium in his supplications. For example,

“When the mother of Ali Ibn Ab Talib passed away, the Prophet (peace be upon him) supplicated to Allah in these words, “O’ Allah, forgive my mother, Fatimah Bint Asad and make spacious the place she shall enter through your Prophet and through the Prophets that were before me (that have passed away).” (Ibn Hiban, Imam Hakim and Imam Tabrani in his Al-Kabeer and Al-Awsat)

In regards to the etiquette of visiting the graves, the great Hanafi Jurist, Imam Ahmad Raza (Allah is pleased with him) writes in his Al-Ataya Al-Nabawiyyah and his student, the great Jurist Sadr Al-Shari’ah writes that one should stand near the feet with respect and recite the Quran and supplicate to Allah. They also write that it is prohibited (Mana’) to touch or kiss the garve, impermissible to circumbulate the grave as is practised on the Ka’bah and it is forbidden and an act of infidelity to prostrate to the grave, Worshiping the graves is infidelity. Allah is the source of all help and the friends of Allah are the means of gaining Allah’s help. This is the belief of the Ahl Al-Sunnah Wa Al-Jama’ah. There is nothing in the Quran or Hadith that refutes this belief but in actual fact this belief is established from the Quran and Hadith. Please refer to the articles on Tawassul and seeking help from the friends of Allah to gain a better understanding.

And verily Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Answer

The Hanafi school of thought is not the only correct school of thought. There are four schools of thought in Islam according to the Ahl Al-Sunnah Wa Al-Jamaa'ah and they are all correct. They are Hanafi, Maaliki, Shafa'i and Hanbali. The consensus of the pious predecessors is as follows in the words of Imam Al-Shah Wali'-Allah Al-Dehelwi in his famous Hujjah-Allah Al-Baaligah,

"The Ummah or those from the Ummah who are considered as an authority, have unanimously agreed until this day, upon the following of these four preserved schools of thought. There is much wisdom in this which is apparent, especially in these days as people have become weak".

The principle that Imam Ab Haneefah (Allah is pleased with him) followed, is to firstly seek an answer from the book of Allah, secondly from the Sunnah of the most beloved messenger (peace be upon him), thirdly from the lives of the rightly guided Caliphs in order of their caliphate, fourthly from the rest of the knowledgeable companions, fifthly from the lives of the great scholars and their consensus and finally, if an answer is not found from the former means only then qiyas (analogy) was considered. Qiyas is to analyse (refer) something with the Qur'an and Hadith and not the intellect. This is in accordance to what Allah, the greatest, says in the Quran,

"O you who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if you have a dispute concerning any matter, refer it to Allah and the messenger if you are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end" (Surah Al-Nisa', Verse 59).

This was the way of the great Imam and thus he was praised by all his contemporaries such as Imam Maalik and by our pious predecessors such as Imam Al-shafa'i and many others. The great scholars of Hadith and Fiqh in his time were his students, like the chief justice of Persia, Imam Qadi Ab Yusuf and the great Muhaddith Imam Muhammad Ibn Mubarak. There are many quotes in his praise of great scholars and there are many great names in the list of his students and those who followed his school of thought. One should read about his eminence in Al-Khayraat Al-Hassaan by Imam Ibn Hajar Al-Makki.

In Bukhari, there is a Hadith that the Prophet Muhammad peace be upon him placed his blessed hand on Sayyiduna Salaman Al-Faarsi and said,

"When Islam moves away from the people to the sky, a man from Persia will bring it back to the people".

The scholars explain that there has been no greater Persian Scholar than Imam Ab Hanifah who benefited Islam in such a great way.

And verily Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of scholars) 

Question

Mera ik friend ka bhai hai jo Ik Graphics designing company mai Kam krta tha usnai aur uskai kuch dosto nai milker waha sai Ik Hard Disk (Like CD)Nikal le jismai Kamo Besh 80 GB ya 40 Gb ka Data Maujood tha ya us sai kam, Yeh vo data tha Jaisay Koi Customer ata ya Online design tayyar kerwata to usko sample diye jatay jis mai sai isko ik pasand aata tha Baqi Drive mai save kr Liye Jatay thai Kuch Design iskai thai Kuch doosro logo k , ya yeh bhi ho sakta hai saray isi nai design kiye ho , Normally comapny rule hota hai k Koi cheeze baher nhi ja sakti lekin ho sakta hai k Written mai maujood na ho k Koi cheeze ya Data baher jaye Dono Soorto mai kia is data ko use krna Kaisa hai?? Mere Dost ka bhai is company ko chor chuka hai

Please meri yeh mushkil asaan kijiye!!!

Answer

As a Muslim it is one's duty to honor any promises, covenants or contracts he has made with another as long as they do not contradict Islamic Morals. The rights reserved rightfully by a company for it's data must be upheld by all Muslims. If such rights were established by the company then the designer of the company must abide by them rights and return the data and not use it. However, if there was no agreement of such rights or any sort of contract which indicates such rights for the company then the designer is free to use the designs he made and also the designs somebody else made with their permission.

A Muslim must always be honest, truthful and must uphold the rights of others at all times. Taking another's possession is unlawful and that includes one's own data produced under a contract with a company for the company. In such situation, the company is the rightful owner of the data. Any production of designs produced within the hours that the company is paying the individual for may also be owned by the company. This may vary with the custom of the people and the place of the incident. One should refer this to a local Mufti and provide any additional information required for a befitting answer.

And Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Question

Asslaamualaikum wa rahmatullahi wa barkatuhu wa magfiratuhu

Does changing dress after doing wuzu(ablution) is allowed? If allowed as to what conditions ....

Answer

Changing dress after ablution is permissible as the principle according to our scholars is,

"The essence of things is permissibility"

This means that everything is permissible unless prohibited. There is nothing that prohibits one from changing dress after performing ablution therefore it is permissible. It is not mentioned amongst the nawaaqid (nullifiers) of ablution and therefore the ablution will not be affected. However, one should remember that it is not permissible to uncover the satr (that which must be covered) in front of other than one's marital partner. This is a forbidden act and if committed after ablution, the ablution becomes makrooh (disliked) and better to repeat it.

And verily Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Question

Is it permisible to cut your nails after sunset?

Answer

It is permissible to cut nails after sunset. Some of our predecessors have mentioned it may reduce one's provision (Rizq) if one cuts his nails at night. If one's nails have become very big, such person should cut them as soon as possible whether that be in the day or the night.

It is Sunnah to cut nails on a Friday and it is better to avoid cutting nails on a Wednesday as there is a weak Hadith which suggests fear of catching leprosy. Allamah Shahab Al-Deen Al-Khaffaji writes in Naseem Al-Riyadh that a scholar cut his nails on a Wednesday thinking the Hadith is weak. He caught leprosy. Once he saw the Prophet (peace be upon him) in his dreams and the Messenger of Allah (peace be upon him) said to him, "Did my Hadith not reach you?". The scholar replied that he did receive it but found it to be weak. The Messenger of Allah (peace be upon him) said, "Is it not enough for you that someone says, The Messenger of Allah said?" and with his blessed hands touched the affected area. The scholar became cured and so he was when he awoke.

And Allah knows best,

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Question

I just wanted to know how Sabath was practiced during the time of Musa (Moses) alaihis salam time. I want to know the Islamic understanding of Sabath.



Answer

Wa Alaykum Al-Salam,

We (as Muslims) do not observe the Sabbath but rather have been prescribed Friday as the day of gathering for specific worship. On the Friday we have not been ordered to rest and forbidden from work but rather advised to seek provision after the Friday prayer as mentioned in Surah Al-Jumu’ah. Anyhow, the Sabbath is mentioned in the Quran in a few places where Allah mentions the Jews. For example,

"And verily you know of those from amongst yourselves who broke the sabbath, so we said unto them: become apes, despised and hated!" (Surah Al-Baqarah (2), Verse: 65)

"And ask them (O Beloved Prophet) about the town that was by the sea, when they broke the Sabbath, when the fish would appear and be visible on the Saturday and on other days the fish did not appear. In this way, we tested them due to their wrong doing". (Surah Al-A'raaf (7), Verse: 163. This topic continues till the end of verse 166)

"The Sabbath was appointed only for those who differed concerning it, and verily your lord will judge between them on the day of resurrection concerning that wherein they used to differ." (Surah Al-Nahl (16), Verse: 124)

The explanation mentioned in the books of Tafseer is that Sayyiduna Musa (upon him be peace) ordered his nation to uphold respect for, and revere, the day of Friday. This was in accordance to a command that they must spare a day of the week from work for the worship of Allah. Majority of the nation disputed that the day should be Saturday rather than Friday besides a small group which argued for Friday as was the command of the Prophet Musa (upon him be peace). Allah, the almighty revealed to Musa that Staurday it shall be, made this an obligation upon them and put them to the test. Hunting and all other work was now forbidden. On that day they must not work at all.

One group from amongst a people who lived in a town near the sea disobeyed the command of Allah and transgressed. They dug traps into the sea sides on the Saturday mornings so that water would stream in to them and bring with it, it's fish. This continued for around 40 to 70 years. there were about 70'000 of them. Another group from the people would condemn them from this act. They continued to condemn them throughout the years. At one point they decided to build a wall between themselves and the group that transgressed. This was to separate themselves and their homes from the transgressors in fear that the punishment of Allah would soon come. There were about 12'000 of these people. A third small group of the people remained quiet on the issue. When the time of Sayyiduna Dawood's (upon him be peace) prophethood came, he also forbade them from this act but they continued to disobey. He cursed these transgressors. One day, the transgressors never came out from the door made in the wall for them to enter and exit. Some of the people climbed the wall to look on to the other side and saw that the transgressors had faces of apes. When they entered the door, the transgressors recognised their relatives and came to them. They would sniff their clothes and bodies but could not speak. Allah had left their intellect and senses but taken their power of speech. They remained like this for three days and then they died.

There is much difference in opinion regarding the name and place of this town. From the opinons are, a town between Madinah and Egypt, a town between Madyan and Toor, a town called Tabriyah in Syria or a narration of Ibn Abbas says it was Madyan.

The group that condemned the act were saved as they remained steadfast upon the command of Allah. As for the group that remained quiet, there is a narration that Ikramah mentioned to Ibn Abbas (Allah is pleased with them) that they are forgiven because condoning good and forbidding evil is a collective necessity (wajib kifayah) which had been fulfilled. Ibn Abbas liked this opinion so much that he stood, hugged and kissed the forehead of Ikramah. This is mentioned in Fath Al-Azeez.

The Jews deny any sort of incident in their history and say that it is not found in their books. However, something not mentioned does not necessitate its non-existence and there is nothing that refutes the possibility of such incident.

As Muslims we believe the Quran is the word of God and thus that which is mentioned in the Quran is absolutely true and as for the detail in the commentaries, it is not absolutely authentic but there is no reason to reject it.

We do find that the command was very clear and with emphasis according to the Jewish text from Exodus 20,

“Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant [male slave], nor thy maidservant [female slave], nor thy cattle, nor thy stranger that is within thy gates....” (8-11)

We also find that the punishment of disobeying the command of the Sabbath was very severe. It was capital punishment to be precise.

“And while the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it had not been declared what should be done to him. And the LORD said unto Moses: 'The man shall surely be put to death; all the congregation shall stone him with stones without the camp.” (15:32-35)

This was the punishment for merely gathering sticks on a Saturday. The similar punishment in Islam is for those who commit adultery (sexual intercourse between a married person and another person who is not his or her spouse). Only a married person who is loyal and loves his spouse and children can understand the severity of such an irresponsible and unreliable crime. Yet people slander Islam for having such punishments but do not utter a word against the Jews.

And verily Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of the Scholars) 

Question

 Assalamualaykum, I have memorized Quran 6 years ago and now due to my laziness i have forget it....Please help me telling the way that how to memorize it again...either by only reading more and more or memorizing it..i am a student and have to remain indulge in university mostly ...Please tell me the effective way to quickly memorize it..JazakAllah 


Answer
Wa Alaykum Al-Salam,

May Allah forgive you and your laziness. One must always continue to revise what he has memorised from the Quran in order to protect it in his heart. The Messenger of Allah (peace be upon him) said,

"Be careful in regards to the Quran. I take oath by He in whose hands is my life, there is more chance of it (the Quran) leaving the heart than the camel leaving its rope" (Bukhari, Muslim) 

The Messenger of Allah also said,
"No man reads the Quran and then forgets it but will meet Allah on the day of Judgement with severe leprosy" (Ab Dawud)

Repent to Allah and seek His forgiveness as it is impermissible to be lazy in such matters. Do not waste more time and begin to memorise as much as you can every day. The quantity u memorise is not as important as continuity and steadfastness. If you make it a habit of taking time out every day to recite and memorise a certain amount before sleeping at night or in the morning, and continue everyday without fail then Allah will bless you immensely and make it easy for you. Our pious predecessors always said there is more blessings in that which is done consistently (constantly without missing). Fear Allah and fight the laziness, give priority to the hereafter rather than the future of this materialistic world.

And from Allah is all help,

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

Question

What is the compulsory ruling of covered elements needed for a man and women. for example allowed to show face, hands etc...


Answer


The Almighty Allah says in the Quran,

"Tell the believing women to lower their gaze, protect their modesty and to not display their adornment but that which is apparent itself" (Surah Al-Noor, Verse: 31)

From this verse, the Fuqaha (Jurists) deduce that women must cover all their body besides the face, hands and feet. This is supported by the Hadith of our master, the great Prophet Muhammad (peace be upon him),

"When a female has her first menstrual cycle (reaches puberty) then it is not permissible for her to display anything but her face and hands till her wrists" (Sunan Ab Dawood)

The Hanafi Fuqaha allow the display of feet due to the allowance in the chapter of Hajj as mentioned in our books of Hanafi Fiqh,

"All the body besides the face, hands and feet".

Another narration from Sayyiduna Abd-Allah Ibn Mas'ood is not free from benefit,

"An awrah is an awrah (the arabic noun for a female which means a hidden object) when she leaves the house the shaytan glances at her". (Tirmizi)

The female is highly precious and valuable and thus must be wrapped up and covered well whilst in public in the same way as an owner or possessor of precious pearls, crystals or diamonds covers and hides them whilst in public. The aim of both is protection from the evil eye. In our day and age, there are too many (evil eyes).

As for the men, the exalted Messenger of Allah (peace be upon him) said,

"From below the navel till below the knees" (Daar Qutni)

In Durr and Radd it says,

"For the man, from below the navel till below the knees is the awrah which means the navel can be left uncovered but the knees must be covered" (Bahar-e-Shariat)

Those who engage in sports and wear shorts should take heed from this ruling.

This is the compulsory ruling in our shariah and Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of scholars) 

Question

AsalamAlikum

Do we exclude or include the amount of NIsaab(85/87 grams or equivalent) before calculating Zakat?

For Example Nisaab is equivalent to approximately $ 450 and I have a savings of $ 1000 will i calculate my Zakat on $1000- $ 450 = $550( amount less Nisaab) or on $1000?

Thanking You

Regards
Syed Azfar Hussain 


---


Wa Alaykum Al-Salam, Sayyid Sahib,

I hope that you are well.

Answer

The Nisaab is the actual amount on which Zakah becomes an obligation. That which is other than the Nisaab will also be added to the Nisaab whilst working out the amount of Zakah if it reaches one fifth of the Nisaab. This has been taken from the Hadith of the Prophet (peace be upon him),

"Give 1 Dirham from every 40 Dirhams but if you do not have a complete 200 Dirhams then nothing is upon you". (Ab Dawud)

If the Nisaab is $450 and one possesses $1000, the actual obligation of Zakah is on $900. Zakah will also be paid on the $90 from the $100 that are left. This is because $90 is one fifth of the Nisaab. Thus, the person will pay $24.75 in total as Zakah. This is explained in Bahar-e-Shariat with a different example.

And Allah knows best,

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

QUERY
Is it permissible to hold gatherings in Muharram to tell people proper narrations about Imam Hassan and Hussain and can Sunni Muslims call this one of their traditional practices and make Niyaz etc as Esaal-e sawaab for the Ahle Bait. Can a Muslim refer to this too as one of his Islamic traditions?

THE VERDICT:
There is no doubt that to remember Imam Hassan and Hussain (ridwaanullahi ta aala alaihim ajmaeen) is the manner of the Muslims. To remember the pious personalities in reality is to remember Allah.

It is obvious that the closeness that Muslims have to the pious servants of Allah is not for there personal selves. It is because these pious servants are chosen and blessed servants of Allah. They are remembered because they are the accepted servants in the Court of Almighty Allah. To remember them is to attain blessings and the mercy of Allah. It is also a means of attaining great reward.

To make their zikr (remember them) is to worship Allah and if Allah wills, then it is a means to be given salvation from punishment. Imam Sufyaan bin Uyaayna states, ‘By making the zikr of the pious, mercy descends upon you.’ And this zikr-eshahaadat is from the command of Allah.
Almighty Allah says, “And remember them in the days of Allah.” The aim of these gatherings of remembrance is for Muslims to show the excellence and piety of their great leaders. It is to show the importance of firmness on righteousness and to hate falsehood. It teaches us to dislike open sinning and corrupt ways. It is also to strengthen our faith and brighten our hearts with the love of our pious leaders. We also learn how to sacrifice our lives, wealth and everything else for the sake of our religion by studying the lives of these distinguished Imams and we learn to remind others of this.

The manner of these gatherings is a very good manner.There are numerous benefits in this for the Muslims, but the wahabis and deobandis are such enemies of the beloved and pious servants of Allah, that they do not even want to listen to their praises being read. They do not even want to hear that in the entire year a gathering was held in the memory of the pious servants at a certain venue.

Why would they want to hear this anyway, since they know that for as long as this tradition of remembering the pious is with the Muslims, they will continue to love them and for as long as the Muslims have this link to the pious servants of Allah, it will be difficult for them to trap the Muslims in their web of deceit. These Majalis and blessed Mehfils of Esaal esawaab are like the traditions of Meelad Shareef and Gyarwee Shareef which are practiced amongst the Muslims.

Who does not know that these are beneficial practices in Deen. The Wahabis look at these gatherings like they look at the gatherings of Meelad etc. (With contempt). The actual problem that they have, is their dislike for the pious servants of Allah. They say that because this is a traditional practice, it becomes haraam.

The leader of the deobandis, Ashraf Ali thanvi says the following about traditions, ‘To cook Kichra and some food and thus feed it to your family and the orphans etc and then send its sawaab to Hazrat Imam Hussain is actually from the hadith which says that on this day we should increase the food of our families and Allah will give blessing in ones sustenance for the entire year, but because this has been made a traditional practice and it is stipulated as a day to remember. It is on the basis of it being made a traditional practice that we should abstain from it.

He also states that to give people sharbat etc was allowed as it is to distribute water, and so was it permissible to say the narrations of shahaadat etc. But due to it being made a traditional event, it is not permissible. It seems that they have some hatred for traditional events, be it good or bad. According to them, if it is a traditional practice then it is bad. In reality this is not so. The actual issue is their malice against the pious servants of Allah. They are not pleased with the remembrance and the honour that is being given to the pious servants of Allah and the Esaale-sawaab that is being made. They say that Esaal-e-sawaab, the remembrance of the pious servants of Allah etc.to be haraam as it is a traditional practice, but when they started the tradition of making mureeds, then what about this? Until recently, according to these wahabis, even this was shirk, but the wahabis of this time seem to think of their predecessors as stupid since they feel that their predecessors labelled such a beneficial and profitable (to them) thing to be shirk and bid’at. 

The wahabis will say any thing which gives them financial benefit in any way, to be halaal. If they are told that all the money that Muslims spend in commemorating Majlis of remembrance for the pious, in cooking kichra, giving sharbat and distributing water etc, will be donated to their institutes etc, then this traditional act will be very good for them and there will be no objection as it will be profitable for them. 

Answer by Sayyidi Mufti Azam e Hind Imam Mustafa Rida Khan - Translated by Mawlana Afthab Cassim Ridwi

QUERY
There is a cemetery where there were graves of Ulama, Awliyah and other Muslims. A certain person flattened this place and built a house and he built toilets and bathrooms on these graves, which are parts of the house. When he was asked to abstain from such a despicable act, he became very angry and blatant.

Now, what is the height of his crime according to the Shariat and if he wishes to make tauba, what is the compensation for this act and to whom should he give this compensation?

THE VERDICT:
This person is very sinful and worthy of the fire of hell and the wrath of Almighty Allah. He has transgressed his duties to Allah and to the servants of Allah. It is fardh upon him to repent. He should repent and retract from this act with a sincere heart. He should be ashamed of this sinful act and all his other sins and turn towards Allah for pardon. He has to re erect the graves which he has destroyed. He should retract his
ownership of the cemetery.

He must immediately get rid of the toilets and bathrooms. That
area that is contaminated through impurity must be immediately cleaned and purified. Just by repenting by word of mouth will not be sufficient. He should apologise to those living there and he should continue making Esaal-e-sawaab for the deceased whose graves he destroyed and on whose graves he built toilets and bathrooms.

He must ask forgiveness from those families for insulting them when he harmed the graves of their relatives who were buried there. He has hurt their feelings too.

May Allah bless him with this opportunity. 

QUERY
Which types of water should we stand and drink, for example, left over water that a Muslim drank, water from a fountain, left over water of wudhu, and Zam Zam water. Should one stand and drink all these types of water or not?

THE ANSWER:
One may stand and drink Zam Zam and the remainder water of wudhu. The reason that people made a water fountain is because usually there is a lot of dirt under it and they don’t find the opportunity to sit. One should not stand and drink the water which another Muslim drank from. 

QUERY
To whom are we not allowed to make salaam? Can we make salaam to a person who gambles or plays cards etc. What about when a person is eating, reciting Quran and reading wazifas etc. Can we reply to the salaam when the persons are engrossed in the above and what about when a person is in Mehfil-e-Meelad? In which other instances are we not allowed to reply to salaam?

THE VERDICT:
If a person is an open sinner and commits major sins, then one should not be first to make salaam to him, unless one feels that he can cause harm if you do not do so.

One should also avoid making salaam to a person who is occupied in something, like in eating, a person teaching knowledge of Deen, a person reciting the Quran, a person reading Durood Shareef or a person reading wazifas. The same applies to making salaam to a person delivering a lecture and one who is reading the Meelad Shareef.
It is fine for one to answer (in the above mentioned situations). 

QUERY
Is it permissible for males to use mendhi or not as it is a common practice today? The grooms today were silver jewellery and used bangles in their hands. Should one ask them to remove the jewels and bangle before performing the Nikah and will the Nikah be valid if it were performed whilst the groom was wearing this jewellery and bangles?

THE ANSWER:
It is not permissible for males to use mendhi on the hands and feet. To wear these jewels is sinful and to wear the bangle is the manner of the hindus. All these should be removed first and then only should one perform the Nikah, for as long as the Nikah is happening the person will be in sin. To have the ability to have it removed and to delay this, is itself sinful. However, if one performs the Nikah with these things being worn, the Nikah is still done. 

QUERY

Is it permissible or not to see films, in other words cinema, since a new Hajj film has been currently released and is now showing in Calcutta. We have been informed that the Ulama of Arabia and Egypt have said it to be permissible to see and the kings (leaders) of Arabia and Egypt have personally seen the film and liked it. They have asked Muslims to see this film and thus many Muslims have said that if the Ulama of Arabia and Egypt say it is permissible then there should be no harm in watching it and how will it be impermissible to see?

We hope that you will enlighten us concerning the command of Allah and His Rasool (Sall Allaho Alaihi wasallam) so that we may be protected from improper practices.

THE VERDICT:

Allah Allah! What an era has arrived that Muslims are not sure and having a doubt whether a thing like cinema is halaal or not. Who dreamt that they would get their dream of this being permissible come true? 

Who thought that the general public and the knowledgeable who always looked as this as something improper and haraam would be not only hearing about this, but also seeing it. Who would have thought that there will be those who will say it to be permissible?

Who would have thought that something like this with music, dancing, pictures and other corrupt actions will be considered to be permissible one day? That too is not for any other reason, but because the general public and the leaders of a certain place are involved in it.

Even the most illiterate and simple person would not have thought that one day those who called themselves Molvis would make that which is the action of kings and leaders look like it is Shariat. They would make halaal and haraam that which these rulers stipulate. This is such a impermissible and haraam act.

Until now, Muslims knew that the Aalims are more firm compared to the ignorant and the learned are more firm compared to the general public and are those who stay away from sin. 

The time has now come, where some of those who call themselves Molvis follow the words of rulers and instead of warning them against this and pressurising them from abstaining from such actions, they accept the statements of these rulers and try to make it proof of permissibility (Allah

forbid).

They accept such a corrupt statement (about seeing films) that they find themselves assisting those who wish to make the lives of Muslims a spectacle for others to watch. Hajj is a fundamental pillar of Islam. Making a spectacle of this is to make Deen a joking thing ‘Fa Inna lil laahi wa Inna ilaihi Raji’oon Wa Laa Howla Wa Laa Quwatta il’la bil’lahil aliyil

Azeem’

To see films is totally haraam and to see Islam being made a spectacle by watching the hajj film is haraam upon haraam. This is an incorrect and bad action. To be pleased with this Hajj film is to be pleased to make a mockery of your Deen. What is worse and more improper than this? If one needs to find out more about the rules regarding this singing, dancing and photos, one should see the books, Ataaya Al Qadeer and At Tajeer written by Aala Hazrat (radi Allahu anhu).

Some people become so carried away in the presence of rulers that they can not differentiate between day from night. They agree with everything that these rulers command them and they think of this to be necessary. Those who do this should know that the condition of the Deen of the Ruler makes a difference on the people.

People loose themselves in the ways of their rulers, but until today I don’t think that someone has taken the statements and actions of rulers and tried to use it as permissibility for something in the Shariat, or they felt the Shariat is in the hands (control) of the rulers and the actions and statements should govern the Shariat.

That which is being discussed (regarding the Ulama) is only known due to pamphlets and posters etc. It can not be confirmed whether the Ulama of Arabia and Egypt did say this to be permissible or not. The true Ulama will never make such statements and can never be pleased with such things.

This could be a ploy as well to disgrace the true Ulama of Arabia and Egypt. These people who try to disgrace the Ulama are not only found in the Indo-Pak but everywhere else and these people are spreading in India like water raining over the earth. It is amazing what kinds of people are today being called Maulana and Allama. These are such persons who have no knowledge of Deen.

In the past, they tried to fool people with their huge turbans and long jubas. Now they have suddenly started lecturing. Some of them got jobs in theatres and learnt how to orate and sing and then suddenly become so-called Allamas. They write incorrect articles in newspapers and either they write Allama with their names or they ask their friends to do this.

Such people also get three of four people to follow them around addressing them as Allama and very soon they become well known by this title (which they are not worthy of). Wa la howla wa laa Quwatta il’la bil’laah If it is true that some of the Moulanas in Egypt have seen this film and sanctioned it, then they are Moulanas like the ones mentioned above and Allamas like the ones mentioned above. No true Aalim-e-Deen can do such a thing and say such things.

Even here in Dehli there is a disgraced one who watches films and writes about it in papers. In the same way, some servants of the world and servants of the riyal have sanctioned the hajj film. Now, even if all these prominent people of the world see this film which many must have seen already and they all agree that it is good, will this make it permissible? Will this, make that which is haraam, halaal? Never will this be so.