by Admin | Oct 30, 2024 | Ḥalāl & Ḥarām, Q&A
Question:
Country: United Kingdom
Assalaamu alaykum,
I want to cut my hair for two reasons: better hair growth and adornment. I am married, and I have asked my husband if I can cut and dye my hair. He has allowed me and has stated that he would prefer my hair to be short for convenience in some matters.
I would like to know to what extent I can cut my hair and if stated impermissible, please provide daleel or sayings from senior ulema. JazakaAllaah Khayr
(Question published as received)
Answer:
In the name of Allāh, the Most Gracious, the Most Merciful
Sister in Islām,
We commend you for seeking Islāmic guidance on this matter. We understand you are Allāh conscious and intend to practice the Dīn correctly. Hence, you must understand that in matters of Dīn, we as laypeople, do not apply our logic and rationale to reach a conclusion or a fiqhī (juristic) ruling. We merely submit to the views of the Fuqahā’ (jurists).
You state that you wish to cut your hair for better hair growth. However, you have not explained whether you suffer from a medical condition due to which your hair is not growing well. Have you tried other ḥalāl alternatives to make your hair grow better?
You also stated that your husband has permitted you to cut your hair. Islāmically, your husband’s permission cannot convert a prohibited act into a permissible act.
‘Allāmah al-Ḥaṣkafī states in al-Durr al-Mukhtār: “If a woman cuts her hair, she will be sinful and cursed.” Al-Fatāwā al-Bazzāziyyah adds: “Even if it is with the permission of the husband because there is no obedience of creation in the disobedience of the creator.” [1]
Your comparison of cutting hair with applying make-up is incorrect. The prohibition of women cutting their hair is not only based on imitating non-Muslim women. It is also based on imitating men.
The Prophet (ṣallallāhu ʿalayhi wasallam) cursed women who imitate men. (al-Bukhārī and Muslim)
The impermissibility of women cutting their hair has been reiterated in many books of Fiqh and Fatāwā. Hereunder are a few:
1. Al-Durr al-Mukhtār
2. Al-Fatāwā al-Bazzāziyyah
3. Tanqīḥ al-Fatāwā al-Ḥāmidiyyah
4. Al-Fatāwā al-‘Ālamghīriyyah
5. Al-Muḥīṭ al-Burhānī
6. Imdād al-Fatāwā
7. Imdād al-Aḥkām
8. Fatāwā Raḥīmiyyah
It is evidently clear that it is not permissible for a woman to cut or trim her hair. If a woman is suffering from any medical conditions, then she is required to put her case forward to a competent Muftī who shall then issue a ruling accordingly.
A woman who is Allāh conscious should endeavour to follow the pious women of the past. Keeping long hair for women has always been a praiseworthy trait. We do not find examples of pious women of the past cutting their hair for adornment. The fashion of cutting the hair for women is alien to Islām. If keeping short hair for women were convenient, then the sharī‘ah would have most definitely accommodated it and would have permitted Muslim women to shorten their hair.
Lastly, it is permissible for you to adorn yourself for your husband as you wish provided you do it according to the teachings of Islām.
And Allah knows best
Concurred by: Mufti Faizal Riza
[1]
قال علاء الدين الحصكفي: وفيه: قطعت شعر رأسها أثمت ولعنت
زاد في البزازية: وإن بإذن الزوج لا طاعة لمخلوق في معصية الخالق، ولذا يحرم على الرجل قطع لحيته، والمعنى المؤثر التشبه بالرجال. (الدر المختار، ص ٦٦٤، دار الكتب العلمية)
by Admin | Sep 11, 2024 | ‘Aqidah, Fiqh, Research & Articles
By Mufti Zameelur Rahman
When considering the permissibility or otherwise of the “Mawlid”, it is necessary to define what is meant by “Mawlid”. “Mawlid” can be used in two different senses:
1. Gatherings in which the Messenger of Allāh ﷺ is extolled and glorified, by reciting ḥadīths on his shamā’il (characteristics), reciting poetry on his praise and so on.
2. The public religious celebration of the time of year in which the Prophet ﷺ was born – i.e. what is commonly known as “‘Īd Mīlād al-Nabī”, or what al-Shāṭibī (d. 790) defines as “treating the day of the prophetic birth as an ‘Īd” (al-I‘tiṣām, 1:46) or what Abū Shāmah (599 – 665 H) defines as: “That which is done each year on the day coinciding with his ﷺ birth, in giving charity and doing good, and public display of adornment and joy.” (al-Bā‘ith ‘alā Inkār al-Bida‘ wa l-Ḥawādith, p. 21)
Notice, the first definition refers to a general gathering of praise, irrespective of time. The second definition refers to the celebration of a particular time of the year and treating that as a religious occasion.
The first definition of Mawlid is permissible at all times, in Rabī‘ al-Awwal and outside of Rabī‘ al-Awwal, as long as it is not accompanied by any evils or impermissible activities (like gender mixing, music, the innovated ritual “qiyām” or propagation of fabricated ḥadīths).
The second definition of Mawlid is an impermissible innovation.
The public religious celebration of the time of year in which the Prophet ﷺ was born, which we will refer to as “‘Īd Mīlād al-Nabī” for short, was initiated by the Shī‘ah (Mawsū‘at al-Shaykh al-Mufīd, 7:50-1; al-Khiṭaṭ, 2:216-8), whose religion is full of innovation and fabrication. It was then adopted by some Sunnīs some time during the end of the sixth century of Hijrah, and gained popular support.
Inventing a Religious Season is not Permissible
Ibn Daqīq al-‘Īd (625 – 702 H) writes:
قد منعنا إحداث ما هو شعار في الدين. ومثاله: ما أحدثته الروافض من عيد ثالث، سموه عيد الغدير. وكذلك الاجتماع وإقامة شعاره في وقت مخصوص على شيء مخصوص، لم يثبت شرعا
“We have indeed been forbidden from inventing something that becomes a symbol of the religion, like what the Rawāfiḍ invented, of a third ‘Īd which they call ‘Īd al-Ghadīr. And similarly [we are forbidden from] assembling and making it a symbol for a specific occasion for a particular matter, that has not been established in Sharī‘ah.” (Iḥkām al-Aḥkām, 1:170)
Al-‘Izz ibn Abd al-Salām (577 – 660 H) states:
وأما ليلة النصف من شعبان فلها فضيلة، وإحياؤها بالعبادة مستحب، ولكن على الإنفراد من غير جماعة، واتخاذ الناس لها ولليلة الرغائب موسما وشعارا بدعة منكرة
“As for the night of mid-Sha‘bān, it has virtue, and reviving it with worship is recommended, but individually and without congregation. People [publicly] treating this and the night of Raghā’ib as a [religious] season and symbol [of religion] is an evil innovation.” (Musājalah ‘Ilmiyyah, p.41)
Ibn al-Ḥājj (d. 737) said:
فأولى بالمنع إذا أحدثت لتلك الصلاة تسمية ووقت خاص بها، وصارت شعارا ظاهرا شائعا لم يكن معروفا إلا فى القرن الخامس، فقد صارت هذه الصلاة بهذه الهيئة الإجتماعية يفتقر استحبابها إلى دليل شرعي مستقل على مشروعية إقامتها جماعة فى المساجد والمواضع المشهورة
“More deserving of prohibition is when this ṣalāh is invented a name and time particular to it, and it becomes a public, widespread, symbol, that was not known except in the fifth century. Indeed the recommendation of this ṣalāh, in this public manner, requires a separate Shar‘ī evidence on the legality of establishing it in congregation in the masjids and public places.” (al-Madkhal, 4:260)
Ḥāfiẓ Zayn al-Dīn Ibn Rajab al-Ḥanbalī (736 – 795 H) said:
عن معمر عن ابن طاووس عن أبيه قال: قال رسول الله صلى الله عليه وسلم: لا تتخذوا شهرا عيدا ولا يوما عيدا. وأصل هذا أنه لا يشرع أن يتخذ المسلمون عيدا إلا ما جاءت الشريعة باتخاذه عيدا، وهو يوم الفطر ويوم الأضحى وأيام التشريق، وهي أعياد العام، ويوم الجمعة، وهو عيد الأسبوع، عما عدا ذلك فاتخاذه عيدا أو موسما بدعة لا أصل لها فى الشريعة
“It is reported from Ma‘mar from Ibn Ṭāwūs from his father, he said: The Messenger of Allāh said: ‘Do not treat any month as an ‘Īd, nor any day as an ‘Īd.’ (Muṣannaf ‘Abd al-Razzāq, 4:291)* The basis of this is that it is not legislated for Muslims to treat as ‘Īd beside what the Sharī‘ah has presented as it being treated as ‘Īd, which is the day of Fiṭr, the day of Aḍḥā and the days of Tashrīq, and these are the ‘Īds of the year, and Friday, the ‘Īd of the week, and anything besides this [not established in Sharī‘ah], to treat it as ‘Īd or a [religious] season is a bid‘ah having no basis in the Sharī‘ah.” (Laṭā’if al-Ma‘ārif, Dār Ibn Khuzaymah, p. 285)
* ‘Abd al-Razzāq also narrates from Ibn Jurayj from ‘Aṭā’ ibn Abī Rabāḥ: “Ibn ‘Abbās would forbid fasting the whole of Rajab, so that it is not treated as an ‘Īd.” (Muṣannaf ‘Abd al-Razzāq, 4:292)
It should be noted that this ruling refers to the situation that such a practice (of treating a time of the year as a religious season) is done in a ritualistic way – in that it appears to be a fixed ritual celebration of the religion. If it is done for obvious practical (non-ritualistic) reasons, like holding a ceremony upon the completion of Qur’ān or a book of Ḥadīth, this would not fall under the same category.
The ‘Īd Mīlād al-Nabī is an Impermissible Innovation
Since the ‘Īd Mīlād al-Nabī is a ritualised, public celebration of a particular time of the year, that has no basis in the first few centuries of Islām, it falls under the category of what the scholars above have mentioned, and thus is a reprehensible innovation. Ibn al-Ḥājj said: “Amongst the bid‘ahs they have innovated – while believing that it is from the greatest of rituals – and has been publicised as a symbol [of the religion] is: the Mawlid that they practise in the month of Rabī‘ al-Awwal.” (al-Madkhal, 2:2)
The love for the Messenger of Allāh ﷺ should be expressed in the manner expressed by the ṣaḥābah, and if anything extra is done to make up for a shortcoming in this regard, it should be done in ways that are permissible in the Sharī‘ah conveyed to us by the Beloved Messenger ﷺ, not by inventing a new ‘Īd or religious season.
Regarding the ‘Id Mīlād al-Nabī, ‘Allāmah Ẓaḥir al-Dīn Ja‘far al-Tazmantī (d. 682) said: “This practice did not occur in the early period of the pious Salaf, in spite of their glorification and their love for him – such glorification and love that us put together will not amount to [the love of] even one of them, and not even an atom’s weight of it!” (Subul al-Hudā, 1:442) Referring to the “gathering some people do in Rabī‘ al-Awwal”, Imām al-Fākihānī (654 – 731 H) states “the Sharī‘ah has not given permission for this, nor did the ṣaḥābah practise it, nor the tābi‘īn, and nor the practising ‘ulamā’.” (al-Mawrid fi l-Mawlid)
Often supporters of ‘Īd Mīlād al-Nabī conflate the second meaning of Mawlid with the first, and accuse those who oppose the ‘Īd Mīlād al-Nabī of opposing the general mention and glorification of the Messenger of Allāh ﷺ. It should be clear that such a conflation is incorrect.
Those who do not partake in the ‘Īd Mīlād al-Nabī should not be accused of lacking in love for the Prophet ﷺ. Their non-participation is a consequence of their love for the Prophet ﷺ and for what he taught, in particular his teaching not to introduce anything new into the religion that he came to convey to us. It does not make sense to do something that the Beloved Prophet ﷺ would himself disapprove of in the name of his love.
by Admin | Aug 19, 2024 | Beliefs & Creed, Ḥajj & ‘Umrah, Q&A
Question:
What is the significance of the well & valley of Al Rawha, which is situated between Madinah & Badr? It is believed that the water from this well grants has a particular barakah & gives shifa to the drinker. Is it correct that the Prophet (Allah bless him and give him peace) blessed this well with his saliva?
(Question published as received)
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
A number of narrations regarding al-Rawḥāʾ or events in this place have been mentioned in the books of Ḥadīth.[1][2][3] The significance of the Masjid and hill of Rawḥāʾ have also been explicitly mentioned:
1) The Masjid at Rawḥāʾ:
Sayyidunā ʿAmr ibn ʿAwf (raḍiyallāhu ʿanh) reports that Rasūlullāh (ṣallallāhu ʿalayhi Wasallam) said:
‘.. Indeed seventy Ambiyāʾ (Prophets) prayed ṣalāh in this Masjid (at Rawḥāʾ)…’
(Al-Muʿjam al-Kabīr, vol. 11, pg. 3715. Also see Fatḥ al-Bārī, Ḥadīth: 492)
2) The hill of Rawḥāʾ:
Sayyidunā Anas and Sayyidunā Abū Mūsā al-Ashʿari (raḍiyallāhu ʿanhumā) have reported that Rasūlullāh (ṣallallāhu ʿalayhi Wasallam) said:
‘Indeed 70 Ambiyāʾ (Prophets) had passed the hill of Rawḥāʾ en route to the house of Allāh (the Kaʿbah)….’
(Musnad Abī Yaʿlā, Ḥadīth: 7231 & 7271. Al-Muʿjam al-Kabīr, see: Majmaʿ al-Zawāʾid, vol. 3 pg. 220)
Although the chains for these narrations are weak, they sufficiently support each other in their mention of the Prophets passing Rawḥāʾ. (Also see al-Targhīb, vol. 2 pg. 185-186)
3) The well of Rawḥāʾ:
We have not come across any Ḥadīth stating that Rasūlullāh (ṣallallāhu ʿalayhi wasallam) blessed the well of Rawḥāʾ with his mubārak saliva. However many people have experienced cure from the water of the well of Rawḥāʾ. There is no prohibition in trying the experiences of people.
And Allah knows best
Mufti Imran Patel
Checked and Approved by,
Mufti Ebrahim Desai
25/10/2015
Taken from here
by Admin | Aug 15, 2024 | Beliefs & Creed, Q&A, Qur’ān
Question:
What is our response to Hadeeth rejectors below:
“What is important to understand is that only Allâh will explain His Book and not anyone else. The following ayah (verse) makes that abundantly clear.
1. The Explanation of Al-Qur’ân Is by Allâh (God) Alone:
ولا يأتونك بمثل إلا جئناك بالحق وأحسن تفسيرا
Chapter 25 verse 33: “and no question do they bring to thee (I.E. Muhammad) but we (I.E. Allâh) reveal to thee (I.E. Muhammad) the truth and the ah’sanal tafseer (best explanation) (thereof).”
Important: The Arabic words at the end of this verse are Ah’sanal Tafseer! Tafseer appears only once in the entire Qur’ân. Tafseer in this context and verse means Best Explanation and Interpretation. In other words, the best explanation and interpretation off al-Qur’ân is by Allâh, the author alone.
2. Allâh explains through Tasreef, meaning repeating the same point in various ways, as stated in chapter 17 verse 41. These verses also emphasize that even Muhammad, the messenger of Allâh cannot explain Al-Qur’ân!
ولقد صرفنا في هذا القرآن ليذكروا وما يزيدهم إلا نفوراً
Chapter 17 verse 41: “we (I.E. Allâh) have explained (things) in various (ways) (sâr’rafnâ) in this qur’ân, in order that they may receive admonition, but it only increases their flight (from the truth)!”
Chapter 11 verse 1: alîf. Lâm. Râ. (this is) a book (I.E. Qur’ân), with verses basic or fundamental (of established meaning), further explained in detail, – from one who is wise (I.E. Allâh) and well-acquainted (with all things):”
Is what this Hadeeth rejector is saying correct? If not, then kindly explain in detail for the benefit of the Ummah.
(Question published as received)
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
Preliminary Principles
Before addressing the understanding presented in the article you share, two important principles must always be kept in mind when reading the Qurʾān:
1. In order to understand the Qurʾān, it is necessary to approach it holistically. This would entail understanding each āyah as part of a greater whole rather than viewing them in isolation.
2. Revelation (waḥy) is of two types:
a. Recited (Matluw): This refers to the Qurʾān.
b. Non-recited (Ghayr Matluw): This refers to the Ḥadīth.
Several āyahs of the Qurʾān establish non-recited revelation (waḥy ghayr matluw):
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
“Allāh has been truly gracious to the believers in sending them a Messenger from among their own, to recite His revelations to them, to make them grow in purity, and to teach them the Scripture and wisdom– before that they were clearly astray.” (3:164)
– Including this, there are four āyahs in which Rasūlullāh ﷺ’s four primary responsibilities are explained.
– It is evident from the āyah itself that teaching the Qurʾān (وَيُعَلِّمُهُمُ الْكِتَابَ) is something beyond simply reciting it (يَتْلُو عَلَيْهِمْ آيَاتِهِ). In order to teach the Qurʾān, it would have been necessary for Rasūlullāh ﷺ to receive direct revelation from Allāh that is other than the Qurʾān and then convey this to the people in his own words – Ḥadīth.
– This point is further clarified by the following āyah:
وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
“We have sent down the message to you too [Rasūlullāh ﷺ] so that you can explain to people what was sent for them, so that they may reflect.” (16:44)
– This āyah is explicitly clear in stating the Qurʾān was revealed to Rasūlullāh ﷺ so that he could explain it to the people.
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللّه
“We have sent down the Scripture to you [Rasūlullāh ﷺ] with the truth so that you can judge between people in accordance with what Allāh has shown you.” (4:105)
– This āyah is also clear in showing that Rasūlullāh ﷺ has been given some specific revelation from Allāh, and he is bound to use that to apply the Qurʾān in judging between the people.
With those points in mind, we move to the claims:
Claim 1: Only Allāh can explain the Qurʾān because He says in Sūrah al-Furqān, Āyah 33:
وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا
“They cannot put any argument to you without Our bringing you the truth and the best explanation.”
Note: The translation presented in the question is objectionable because mathal does not mean a question.
Response: The implication of this claim is that Ḥadīth cannot be a source of explanation for the Qurʾān because Allāh claims in this āyah that He will provide the truth and best explanation.
This claim is faulty for many reasons:
1. The āyah does not specify that the objection being made by the disbelievers is against the Qurʾān. They could have objected to an action (al-ʿIyādhu billāh) of Rasūlullāh ﷺ, the Ṣaḥābah raḍiyallāhu ʿanhum, injunctions of Islām, or any number of other things. To say that this āyah proves that only Allāh can explain the Qurʾān is farfetched, as their objections can very well be about things other than the Qurʾān.
2. If we were to suppose that the objections being made were against the Qurʾān, the assumption here is that when Rasūlullāh ﷺ speaks, it is not from Allāh (naʿūdhu billāh). However, Allāh says:
وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿٣﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ﴿٤﴾
“He does not speak from his own desire. It is but revelation revealed.”
Claim 2: The fact that Allāh explains the same concept in various ways throughout the Qurʾān proves that other than Allāh, no one, not even Rasūlullāh ﷺ can explain the Qurʾān. The āyah presented as proof is:
وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا
“We have explained things in various ways in this Qurʾān, so that such people might take notice, but it has only turned them further away.” (17:41)
Response: There is nothing in this āyah that remotely suggests that Rasūlullāh ﷺ cannot explain the Qurʾān. Allāh’s explaining the same concept in various ways does not negate the right of others to explain those same concepts in another manner provided that the explanation is in congruence with the rest of the Qurʾān.
Claim 3: Allāh states that the explanation of the Qurʾān comes from Himself.
الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
“Alif Lām Rā. [This is] a Scripture whose verses are perfected, then set out clearly, from One who is all wise, all aware.” (11:1)
Response: This understanding is based on the assumption that Rasūlullāh ﷺ’s only job was to convey the Qurʾān. However, as mentioned in preliminary point #2, it is evident from the Qurʾān itself that he ﷺ was sent to convey AND explain the Qurʾān.
Conclusion
The objections presented have no merit. In fact, Rasūlullāh ﷺ foretold the emergence of people who would deny his words by saying only follow the Qurʾān and nothing else.[1] We ask Allāh to protect us from the fitnah of denial of Ḥadīth. In order to strengthen the understanding of the vital role and authority that Rasūlullāh ﷺ has, we strongly encourage you to read The Authority of Sunnah by Muftī Taqī ʿUthmānī (Ḥafiẓahullāh). A pdf can be found here.
And Allah knows best
Mufti Mohammed Wahaajuddin
Farmington Hills, MI, U.S.A
Checked and Approved by:
Mufti Faisal bin Abdul Hamīd al-Mahmudi
Darul Iftaa Canada, Edmonton (www.fatwa.ca)
(Mufti) Bilal al-Mahmudi
Markazul Fiqh (www.markazulfiqh.com)
[1]
مرقاة المفاتيح، كتاب الإيمان، باب الإعتصام بالكتاب والسنة، ج١ ص٢٤٦، دار الفكر
وعن المقدام بن معد يكرب – رضي الله عنه – قال: قال رسول الله صلى الله عليه وسلم: («ألا إني أوتيت القرآن ومثله معه، ألا يوشك رجل شبعان على أريكته يقول: عليكم بهذا القرآن، فما وجدتم فيه من حلال فأحلوه، وما وجدتم فيه من حرام فحرموه، وإن ما حرم رسول الله – صلى الله عليه وسلم – كما حرم الله ; ألا لا يحل لكم الحمار الأهلي، ولا كل ذي ناب من السباع ولا لقطة معاهد إلا أن يستغني عنها صاحبها، ومن نزل بقوم، فعليهم أن يقروه، فإن لم يقروه فله أن يعقبهم بمثل قراه»). رواه أبو داود، وروى الدارمي نحوه، وكذا ابن ماجه إلى قوله: (كما حرم الله).
وفي المرقاة: (إني أوتيت) ، أي: أتاني الله (القرآن ومثله) ، أي: أعطيت القرآن ومثل القرآن – حال كونه منضما – (معه) : وهو يحتمل تأويلين: أحدهما: أنه أوتي من الوحي الباطن غير المتلو مثل ما أعطي من الظاهر، والثاني: أنه أوتي الكتاب وحيا وأوتي من التأويل مثله، أي: أذن له أن يبين في الكتاب فيعمم ويخصص ويزيد وينقص، فيكون ذلك في وجوب العمل ولزوم قبوله كالظاهر المتلو من القرآن يعني: أوتيت القرآن وأحكاما ومواعظ وأمثالا تماثل القرآن في كونها واجبة القبول أو في المقدار (ألا) : في تكرير كلمة التنبيه توبيخ وتقريع نشأ من غضب عظيم على من ترك السنة والعمل بالحديث استغناء بالكتاب، فكيف بمن رجح الرأي على الحديث. كذا ذكره الطيبي، ولذا رجح الإمام الأعظم الحديث ولو ضعيفا على الرأي ولو قويا… (رجل شبعان): بالضم من غير تنوين. قال القاضي: إنما وصفه بالشبع لأن الحامل له على هذا القول إما البلادة وسوء الفهم، ومن أسبابه الشبع وكثرة الأكل، وإما الحماقة والبطر ومن موجباته التنعم والغرور بالمال والجاه والشبع يكنى به عن ذلك (على أريكته) ، أي: متكئا أو جالسا عليها، وفيه تأكيد لحماقة القائل وبطره وسوء أدبه.
Translation of the Ḥadīth:
Al-Miqdām ibn Maʿdīkarib reported that Rasūlullāh ﷺ said: “I have indeed been given the Qurʾān and with it, something like it. However, the time is near when a man reclining on his couch will say, ‘Hold fast to this Qurʾān; what you find in it to be ḥalāl, deem ḥalāl, and what you find in it to be ḥarām, deem ḥarām.’ But what Rasūlullāh ﷺ has made ḥarām is like what Allāh has made ḥarām. The domestic donkey, beasts of prey with fangs, and lost items belonging to allies, unless its owner does not want it, are not permissible to you. If anyone comes to a people, they must host him, but if they do not, he has a right to pursue from them a sum equivalent to the expenses of hosting.”
by Admin | Aug 9, 2024 | Q&A, Tazkiyah
Question:
What is the difference between Backbiting and Complaining?
My friend was creating problem for me, I told other friends that he is doing so and so to me, Now the friend who created problem to me, is going and telling every one that I’m backbitting about him. Then I told other friends that I told what he is doing to me, it is just complaining. Since the brother who created problem to me is considered to be a bigshot in Tabligh Jamath and sometimes even people call him as Wali of Allah (swt). I tried to proof to others that he is doing harm to me. Even others came to know that he is doing harm to me. So he just turned that I”m backbitter. I told him many times, we will sit in presence of mutual tablighi friends and sort the issue. But his claim is we have to only sort the issues by two.
So can you please explain how to sort issues between two muslims, they should go to a common elder or has to sort among themselves?
Then sometimes people write to you about what is happening in their life and what others do to them and seeking help , then is it also backbitting. Please explain in clear.
(Question published as received)
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
You refer to the person creating problems for you as your friend. It is not uncommon for friends to have misunderstandings.
In such a situation adopt the correct procedure to resolve the issue.
If the wrong procedure is adopted like talking to everyone else besides the person directly, that will not resolve the issue. In fact, it will lead to further misunderstandings and animosity. If you are unable to resolve the issue with your friend directly, you should engage mutual friends to help resolve the issue.
You state that your friend is a senior person in Tablīgh and people respect him. It is advisable to consider your friends’ respect for the benefit of Dīn. If his name is tarnished, then this may have a negative impact on the work of Tablīgh. If you address your dispute with him while safeguarding his respect, Allāh will grant you respect. If Dīn continues to benefit through him, you will have a share in his rewards.
We also advise that your friend should not hide behind the cloak of Tablīgh and the fact that people refer to him as a Walī. He should understand that he is not infallible. He should fear accountability in the court of Allāh.
Furthermore, if he is influential in the work of Tablīgh, he should endeavor to maintain his honor and dignity for the benefit of Dīn. Accordingly, we advise that he should cooperate amicably to resolve the issue. In doing so, he will be making Ikrām of a fellow Muslim, the fourth point of the common sixth points of Daʿwah and Tablīgh. He will also be fighting his Nafs in resolving the issue. Fighting one’s Nafs is the greatest sacrifice as is the general slogan of Daʿwah and Tablīgh; “Qurbānī”.
It should not be that one shouts the slogan of Qurbānī and he is seen as the one void of any Qurbānī. In the work of Daʿwah and Tablīgh, the character of responsible people speak louder than words. People observe them closely and if their conduct is unbecoming, that will turn people away from joining the noble work of Daʿwah and Tablīgh. Such sentiments are not uncommon in the general masses. It is therefore important for people engaged in Daʿwah and Tablīgh to also focus on their personal Iṣlāḥ and reformation which is Farḍ and also from among the missions of Rasūlullāh ṣallallāhu ʿalayhi wasallam. Making ones Iṣlāḥ will enhance one’s effort and Qurbānī in Daʿwah and Tablīgh as well.
And Allah knows best
Mufti Imran Patel
Checked and Approved by,
Mufti Ebrahim Desai
12/12/2015
Taken from here
