Friday, June 16, 2017

Allah put his soul into Adam


Question: Quran says that Allah gave his rooh [spirit] to Adam. So does this mean that Adam got some portion from body of Almighty God?
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Answer: The ayah under discussion is:
“Then He fashioned him in due proportion, and breathed into him his soul. Quran: al-Sajdah 32:9
ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ

A similar ayah is in Quran 15:29 that talks about rooh of Allah.

Not only Quran talks about "spirit of Allah" but also about:
1. the “House of Allaah”: “and sanctify My House for those who circumambulate it”. Quran: al-Hajj 22:26
طَهِّرْ بَيْتِيَ

2. the “she-camel of Allaah”: “This she‑camel of Allaah is a sign unto you”. Quran: al-A’raaf 7:73
نَاقَةُ اللَّهِ لَكُمْ آيَةً

Obviously - these "she-camel of Allah" or "house of Allah" do not refer to something from the body of God but - something that belongs to Allah because it was created by Allah. Similarly "Rooh" or what is popularly called as "the spirit" is creation of Allah and Allah gave the "connection" of rooh to Adam. In fact every living human being possess this "connection to life" or "Rooh".

Wednesday, May 24, 2017

Was Hazrat Ayesha [Allah be pleased with her] Hadees rejector?


1. Narrated Sahl bin Sad: Allah's Apostle said, "If at all there is bad omen, it is in the horse, the woman, and the house." (Sahih Bukahri,Book #62, Hadith #32).
Imam Ahmed reported in his Musnad 6/246:

Abu-Hassan reports that two people came to Aishah and said to her that Abu Hurayrah narrates that the Prophet used to say that bad luck is to be found only in women, horses and houses. At this Aishah replied: By the God who revealed the Qur’an to the Prophet! The Prophet never said this; what he did say was that the People of the Jahilliyyah hold this opinion.


The isnad of A’ishah’s hadith has been declared authentic by the hadith masters al-Hakim ( 2/479 ) and ad-Dhahabi. It has also been declared authentic by Shaykh Shu'ayb al-Arna'ut.

Note: In simple words - Hazrat Ayesha rejected that so-called-hadees because actually it was not hadees. She rejected because those were not words of Prophet even though Hazrat Abu Hurayrah understood so.


2.  Second instance of "Hadees rejection" is when she was told that dead is punished because of wailing of relatives. She rejected on the basis of Quran because words of narration contradicted with Quran. Moreover - she knew that Prophet had not said so. It is important to know that many sahaba were understanding the same thing until hazrat Ayesha made things clear.

Narrated `Abdullah bin 'Ubaidullah bin Abi Mulaika:
One of the daughters of `Uthman died at Mecca. We went to attend her funeral procession. Ibn `Umar  and Ibn `Abbas were also present. I sat in between them (or said, I sat beside one of them. Then a man came and sat beside me.) `Abdullah bin `Umar said to `Amr bin `Uthman, "Will you not prohibit  crying as Allah's Messenger (ﷺ) has said, 'The dead person is tortured by the crying of his relatives.?" Ibn `Abbas said, "`Umar used to say so." Then he added narrating, "I accompanied `Umar on a journey from Mecca till we reached Al-Baida. There he saw some travelers in the shade of a Samura (A kind of forest tree). He said (to me), "Go and see who those travelers are." So I went and saw that one of them was Suhaib. I told this to `Umar who then asked me to call him. So I went back to Suhaib and said to him, "Depart and follow the chief of the faithful believers." Later, when `Umar was stabbed, Suhaib came in weeping and saying, "O my brother, O my friend!" (on this `Umar said to him, "O Suhaib! Are you weeping for me while the Prophet (ﷺ) said, "The dead person is punished by some of the weeping of his relatives?" Ibn `Abbas added, "When `Umar died I told all this to Aisha and she said, 'May Allah be merciful to `Umar. By Allah, Allah's Messenger (ﷺ) did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives." Aisha further added, "The Qur'an is sufficient for you (to clear up this point) as Allah has stated: 'No burdened soul will bear another's burden.' " (35.18). Ibn `Abbas then said, "Only Allah makes one laugh or cry." Ibn `Umar did not say anything after that.

Reference : Sahih al-Bukhari 1286, 1287, 1288
In-book reference : Book 23, Hadith 47
http://sunnah.com/bukhari/23/47

So, if a muslim rejects narrations that are wrongly attribute to Prophet - then he/ she is following the way of mother of believers - Hazrat Aeysha.

Naseeruddin Albani was a great Hadees rejector

50 Sahih hadees rejected by Naseeruddin al Albani

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1. AL-ALBANIS WEAKENING OF SOME OF IMAM BUKHARI AND MUSLIMS AHADITH.

Al-Albani has said in "Sharh al-Aqeedah at-Tahaweeah, pg. 27-28" (8th edition, Maktab al-Islami) by Shaykh IbnAbi al-Izz al-Hanafi (Rahimahullah), that any Hadith coming from the Sahih collections of al-Bukhari andMuslim is Sahih, not because they were narrated by Bukhari and Muslim, but because the Ahadith are in fact / correct. But he clearly contradicts himself, since he has weakened Ahadith from Bukhari and Muslim himself!Now let us consider this information in the light of elaboration :-

SELECTED TRANSLATIONS FROM VOLUME 1

No 1: (*Pg. 10 no. 1 )
Hadith: The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said: "Allah says I will be an opponent to 3persons on the day of resurrection: (a) One who makes a covenant in my Name but he proves treacherous,(b) One who sells a free person (as a slave) and eats the price (c) And one who employs a laborer and gets thefull work done by him, but doesnt pay him his wages." [Bukhari no 2114-Arabic version, or see the Englishversion 3/430 pg 236].
Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 4/111 no. 4054". Little does he know that this Hadith has been narrated by Ahmad and Bukhari from Abu Hurayra (Allah be pleased withhim)!!

No 2: (*Pg. 10 no. 2 )Hadith: "Sacrifice only a grown up cow unless it is difficult for you, in which case sacrifice a ram." [Muslim no.1963-Arabic edition, or see the English version 3/4836 pg. 1086].
Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 6/64 no. 6222." Although this Hadith has been narrated by Imams Ahmad, Muslim, Abu Dawood, Nisai and Ibn Majah from Jaabir (Allahbe pleased with him)!!


No 3: (*Pg. 10 no. 3 )Hadith: "Amongst the worst people in Allahs sight on the Day of Judgement will be the man who makes love to his wife and she to him, and he divulges her secret." [Muslim no. 1437- Arabic edition].
Al-Albani claims that this Hadith is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/197 no. 2005." Although it has been narrated by Muslim from Abi Sayyed (Allah be pleased with him)!!


No 4: (*Pg. 10 no. 4 )Hadith: "If someone woke up at night (for prayers) let him begin his prayers with 2 light rakats." [Muslim no.768].
Al-Albani stated that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 1/213 no. 718." Although it is narrated by Muslim and Ahmad from Abu Hurayra (may Allah be pleased with him)!!


No 5: (*Pg. 11 no. 5 )Hadith: "You will rise with shining foreheads and shining hands and feet on the Day of Judgement bycompleting Wudhu properly. . . . . . . ." [Muslim no. 246].
Al-Albani claims it is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/14 no. 1425." Although it has been narrated byMuslim from Abu Hurayra (Allah be pleased with him)!!


No 6: (*Pg. 11 no. 6 )Hadith: "The greatest trust in the sight of Allah on the Day of Judgement is the man who doesnt divulge thesecrets between him and his wife." [Muslim nos 124 and 1437]
Al-Albani claims it is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/192 no. 1986." Although it has been narratedby Muslim, Ahmad and Abu Dawood from Abi Sayyed (Allah be pleased with him)!!


No 7: (*Pg. 11 no. 7 )Hadith: "If anyone READS the last ten verses of Surah al-Kahf he will be saved from the mischief of theDajjal." [Muslim no. 809].
Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 5/233 no. 5772." NB- The wordused by Muslim is MEMORIZED and not READ as al-Albani claimed; what an awful mistake! This Hadithhas been narrated by Muslim, Ahmad and Nisai from Abi Darda (Allah be pleased with him)!! (Also recordedby Imam Nawawi in "Riyadh us-Saliheen, 2/1021" of the English edn).


No 8: (*Pg. 11 no. 8 )Hadith: "The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) had a horse called al-Laheef." [Bukhari, see Fathal-Bari of Hafiz Ibn Hajar 6/58 no. 2855]. But Al-Albani said that this Hadith wasDAEEF in "Daeef al-Jami waZiyadatuh, 4/208 no. 4489." Although it has been narrated by Bukhari from Sahl ibn Saad (Allah be pleasedwith him)!!!Shaykh Saqqaf said: "This is only anger from anguish, little from a lot and if it wasnt for the fear oflengthening and boring the reader, I would have mentioned many other examples from al-Albanis bookswhilst reading them. Imagine what I would have found if I had traced everything he wrote?"AL-ALBANIS INADEQUACY IN RESEARCH (* Vol. 1 pg. 20)Shaykh Saqqaf said: "The strange and amazing thing is that Shaykh al-Albani misquoted many great Hadithscholars and disregards them by his lack of knowledge, either directly or indirectly! He crowns himself as anunbeatable source and even tries to imitate the great scholars by using such terms like "Lam aqif ala sanadih",which means "I could not find the chain of narration", or using similar phrases! He also accuses some of thebest memorizers of Hadith for lack of attention, even though he is the one best described by that!" Now forsome examples to prove our point:


No 9 : (* Pg. 20 no. 1 )Al-Albani said in "Irwa al-Ghalil, 6/251 no. 1847" (in connection to a narration from Ali): "I could not find the sanad."Shaykh Saqqaf said: "Ridiculous! If this al-Albani was any scholar of Islam, then he would have known thatthis Hadith can be found in "Sunan al-Bayhaqi, 7/121" :- Narrated by Abu Sayyed ibn Abi Amarah, who saidthat Abu al-Abbas Muhammad ibn Yaqoob who said to us that Ahmad ibn Abdal Hamid said that AbuUsama from Sufyan from Salma ibn Kahil from Muawiya ibn Soayd who said, I found this in my fathersbook from Ali (Allah be pleased with him).


"No 10 : (* Pg. 21 no. 2 )Al-Albani said in Irwa al-Ghalil, 3/283: Hadith of Ibn Umar Kisses are usury, I could not find the sanad."Shaykh Saqqaf said: "This is outrageously wrong for surely this is mentioned in Fatawa al-Shaykh ibn Taymiyyaal-Misriyah (3/295): Harb said Obaidullah ibn Muaz said to us, my father said to me that Soayd from Jiballawho heard Ibn Umar (Allah be pleased with him) as saying: Kisses are usury. And these narrators are allauthentic according to Ibn Taymiyya!"


No 11 : (* Pg. 21 no. 3 )Hadith of Ibn Masood (Allah be pleased with him): "The Quran was sent down in 7 dialects. Everyone ofits verses has an explicit and implicit meaning and every interdiction is clearly defined." Al-Albani stated inhis checking of "Mishkat ul-Masabih, 1/80 no. 238" that the author of Mishkat concluded many Ahadith withthe words "Narrated in Sharh us-Sunnah," but when he examined the chapter on Ilm and in Fadail al-Quran hecould not find it!Shaykh Saqqaf said: "The great scholar has spoken! Wrongly as usual. I wish to say to this fraud that if heis seriously interested in finding this Hadith we suggest he looks in the chapter entitled Al-Khusama fi al-Quran from Sharh-us-Sunnah (1/262), and narrated by Ibn Hibban in his Sahih (no. 74), Abu Yaala in hisMusnad (no.5403), Tahawi in Sharh al-Mushkil al-Athar (4/172), Bazzar (3/90Kashf al-Asrar) and Haythami hasmentioned it in Majmooa al-Zawaid (7/152) and he has ascribed it to Bazzar, Abu Yaala and Tabarani in al-Awsat who said that the narrators are trustworthy.


"No 12 : (* Pg. 22 no. 4 )Al-Albani stated in his "Sahihah, 1/230" while he was commenting on Hadith no. 149: "The believer is theone who does not fill his stomach. . . . The Hadith from Aisha as mentioned by Al-Mundhiri (3/237) and byAl-Hakim from Ibn Abbas, I (Albani) could not find it in Mustadrak al-Hakim after checking it in his Thoughtssection."Shaykh Saqqaf said: "Please dont encourage the public to fall into the void of ignorance which you havetumbled into! If you check Mustadrak al-Hakim (2/12) you will find it! This proves that you are unskilled atusing book indexes and the memorization of Hadith!"


No 13 : (* Pg. 23 )Another ridiculous assumption is made by al-Albani in his "Sahihah, 2/476" where he claims that theHadith: "Abu Bakr is from me, holding the position of (my) hearing" is not in the book Hilya.We suggest you look in the book "Hilya , 4/73!"


No 14 : (*Pg. 23 no. 5 )Al-Albani said in his "Sahihah, 1/638 no. 365, 4th edition": "Yahya ibn Malik has been ignored by the 6 main scholars of Hadith, for he was not mentioned in the books of Tahdhib, Taqreeb or Tadhhib."Shaykh Saqqaf: "That is what you say! It is not like that, for surely he is mentioned in Tahdhib al-Tahdhib ofHafiz ibn Hajar al-Asqalani (12/19 Dar al-Fikr edition) by the nickname Abu Ayoob al-Maraagi!!So beware!FURTHER EXAMPLES OF AL-ALBANIS CONTRADICTIONS


No 15 : (* Pg. 7 )Al-Albani has criticized the Imam al-Muhaddith Abul Fadl Abdullah ibn al-Siddiq al-Ghimari (Rahimahullah)for mentioning in his book "al-Kanz al-Thameen" a Hadith from Abu Hurayra (Allah be pleased with him) withreference to the narrator Abu Maymoona: "Spread salaam, feed the poor. . . ."Al-Albani said in "Silsilah al-Daeefa, 3/492", after referring this Hadith to Imam Ahmad (2/295) and others: "Isay this is a weak sanad, Daraqutni has said Qatada from Abu Maymoona from Abu Hurayra: Unknown, andit is to be discarded." Al-Albani then said on the same page: "Notice, a slapdash has happened with Suyutiand Munawi when they came across this Hadith, and I have also shown in a previous reference, no. 571, thatal-Ghimari was also wrong for mentioning it in al-Kanz."But in reality it is al-Albani who has become slapdashed, because he has made a big contradiction by usingthis same sanad in "Irwa al-Ghalil, 3/238" where he says, "Classified by Ahmad (2/295), al-Hakim . . . fromQatada from Abu Maymoona, and he is trusted as in the book al-Taqreeb, and Hakim said: A Sahih sanad,and al-Dhahabi agreed with Hakim!So, by Allah glance at this mistake! Who do you think is wrong, the Muhaddith al-Ghimari (also Suyuti andMunawi) or al-Albani?


No 16 : (* Pg. 27 no. 3 )Al-Albani wanted to weaken a Hadith which allowed women to wear golden jewellery, and in the sanadfor that Hadith there is Muhammad ibn Imara. Al-Albani claimed that Abu Haatim said that this narratorwas: "Not that strong," see the book "Hayat al-Albani wa-Atharu. . . part 1, pg. 207."The truth is that Abu Haatim al-Razi said in the book al-Jarh wa-Taadeel, 8/45: "A good narrator but not thatstrong. . ." So note that al-Albani has removed the phrase "A good narrator !"NB-(al-Albani has made many of the Hadith which forbid Gold to women to be Sahih, in fact other scholarshave declared these Hadith to be daeef and abrogated by other Sahih Hadith which allow the wearing of goldby women. One of the well known Shaykhs of the "Salafiyya" - Yusuf al-Qardawi said in his book: Islamicawakening between rejection and extremism, pg. 85: "In our own times, Shaykh Nasir al-Din al-Albani hascome out with an opinion, different from the consensus on permitting women to adorn themselves with gold,which has been accepted by all madhahib for the last fourteen centuries. He not only believes that the isnad ofthese Ahadith is authentic, but that they have not been revoked. So, he believes, the Ahadith prohibit goldrings and earrings."So who is the one who violates the ijma of the Ummah with his extreme opinions?!)


No 17 : (* Pg. 37 no. 1 )Hadith: Mahmood ibn Lubayd said, "Allahs Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was informedabout a man who had divorced his wife 3 times (in one sitting), so he stood up angrily and said: Is he playingwith Allahs book whilst I am still amongst you? Which made a man stand up and say, O Allahs Messenger,shall I not kill him?" (al-Nisai). Al-Albani declared this Hadith to be Daeef in his checking of "Mishkat al-Masabih, 2/981, 3rd edition, Beirut,1405 A.H; Maktab al-Islami", where he says: "This man (the narrator) is reliable, but theisnad is broken orincomplete for he did not hear it directly from his father."Al-Albani then contradicts himself in the book "Ghayatul Maram Takhreej Ahadith al-Halal wal Haram, no. 261,pg. 164, 3rd Edn, Maktab al-Islami, 1405 A.H"; by saying it is SAHIH!!!


No 18 : (* Pg. 37 no. 2)Hadith: "If one of you was sleeping under the sun, and the shadow covering him shrank, and part of him wasin the shadow and the other part of him was in the sun, he should rise up." Al-Albani declared this Hadith tobe SAHIH in "Sahih al-Jami al-Sagheer wa Ziyadatuh (1/266/761)", but then contradicts himself by saying it isDAEEF in his checking of "Mishkat ul-Masabih, 3/1337 no. 4725, 3rd Ed" and he has referred it to the Sunanof Abu Dawood!"


No 19 : (* Pg. 38 no. 3 )Hadith: "The Friday prayer is obligatory on every Muslim." Al-Albani rated this Hadith to be DAEEF inhis checking of "Mishkat al-Masabih, 1/434", and said: "Its narrators are reliable but it is discontinuous asis indicated by Abu Dawood". He then contradicts himself in "Irwa al-Ghalil, 3/54 no. 592", and says it isSAHIH!!!So beware o wise men!


No 20 : (* Pg. 38 no. 4 )Al-Albani has made another contradiction. He has trusted Al-Muharrar ibn Abu Hurayra in one place andthen weakened him in another. Al-Albani certifies in "Irwa al-Ghalil, 4/301" that Muharrar is a trustee withAllahs help, and Hafiz (Ibn Hajar) saying about him "accepted", is not accepted, and therefore the sanad isSahih.He then contradicts himself in "Sahihah 4/156" where he makes the sanad DAEEF by saying: "The narratorsin the sanad are all Bukharis (i.e.; used by Imam al-Bukhari) men, except for al-Muharrar who is one of themen of Nisai and Ibn Majah only. He was not trusted accept by Ibn Hibban, and thats why al-Hafiz IbnHajar did not trust him, Instead he only said accepted!"So beware of this fraud!


No 21 : (* Pg. 39 no. 5 )Hadith: Abdallah ibn Amr (Allah be pleased with him): "The Friday prayer is incumbent on whoever heardthe call" (Abu Dawood). Al-Albani stated that this Hadith was HASAN in "Irwa al-Ghalil3/58", he thencontradicts himself by saying it is DAEEF in "Mishkatul Masabih 1/434 no 1375"!!!


No 22 : (* Pg. 39 no. 6 )Hadith: Anas ibn Malik (Allah be pleased with him) said that the Prophet (Sall Allahu alaihi wa Aalihi waSallim) used to say : "Do not be hard on yourself, otherwise Allah will be hard on you. When a people werehard on themselves, then Allah was hard on them." (Abu Dawood)Al-Albani stated that this Hadith was DAEEF in his checking of "Mishkat, 1/64", but he then contradictshimself by saying that this Hadith is HASAN in "Ghayatul Maram, pg. 141"!!
6.


No 23: (* Pg. 40 no. 7 )Hadith of Sayyida Aisha (Allah be pleased with her): "Whoever tells you that the Prophet (Peace be uponhim) used to urinate while standing, do not believe him. He never urinated unless he was sitting." (Ahmad,Nisai and Tirmidhi )Al-Albani said that this sanad was DAEEF in "Mishkat 1/117." He then contradicts himself by saying it isSAHIH in "Silsilat al-Ahadith al-Sahihah 1/345 no. 201"!!!So take a glance dear reader!


No 24 : (* Pg. 40 no. 8 )Hadith "There are three which the angels will never approach: The corpse of a disbeliever, a man who wearsladies perfume, and one who has had sex until he performs ablution" (Abu Dawood).Al-Albani corrected this Hadith in "Sahih al-Jami al-Sagheer wa Ziyadatuh, 3/71 no. 3056" by saying it wasHASAN in the checking of "Al-Targhib 1/91" [Also said to be hasan in the English translation of TheEtiquettes of Marriage and Wedding, pg. 11]. He then makes an obvious contradiction by saying that the sameHadith was DAEEF in his checking of "Mishkatul-Masabih, 1/144 no. 464" and says that the narrators aretrustworthy but the chain is broken between al-hasan al-Basri and Ammar (Allah be pleased with him) as al-Mundhiri had said in al-Targhib (1/91)!!


No 25 : (* Pg. 42 no. 10 )It reached Malik (Rahimahullah) that Ibn Abbas (Allah be pleased with him) used to shorten his prayer,in distances such as between Makkah and Taif or between Makkah and Usfan or between Makkah andJeddah. . . .Al-Albani has weakened it in "Mishkat, 1/426 no. 1351", and then contradicts himself by saying it is SAHIHin "Irwa al-Ghalil, 3/14"!!


No 26 : (* Pg. 43 no. 12 )Hadith: "Leave the Ethiopians as long as they leave you, because no one takes out the treasure of the Kabaexcept the one with the two weak legs from Ethiopia." Al-Albani has weakened this Hadith in his checkingof "Mishkat 3/1495 no. 5429" by saying: "The sanad is DAEEF." But then he contradicts himself as is hishabit, by correcting it in "Sahihah, 2/415 no. 772."An example of al-Albani praising someone in one place and then disparaging him in anotherplace in his books


No 27 : (* Pg. 32 )He praises Shaykh Habib al-Rahman al-Azami in the book Sahih al Targhib wa Tarhib, page 63, where hesays: "I want you to know one of the things that encouraged me to. . . . which has been commented bythe famous and respected scholar Shaykh Habib al-Rahman al-Azami" . . . . And he also said on the samepage, "And what made me more anxious for it, is that its checker, the respected Shaykh Habib al-Rahman al-Azami has announced. . . ."Al-Albani thus praises Shaykh al-Azami in the above mentioned book; but then makes a contradiction in the introduction to Adaab uz Zufaaf (The Etiquettes of Marriage and Wedding), new edition page 8, where hesaid: "Al-Ansari has used in the end of his letter, one of the enemies of the Sunnah, Hadith and Tawhid, whois famous for that, is Shaykh Habib al-Rahman al-Azami. . . . . For his cowardliness and lack of scholarlydeduction. . . . ."NB - (The above quotation from Adaab uz Zufaaf is not found in the English translation by his supporters,which shows that they deliberately avoided translating certain parts of the whole work).So have a glance at this!SELECTED TRANSLATIONS FROM VOLUME 2


No 28 : (* Pg. 143 no. 1 )Hadith of Abi Barza (Allah be pleased with him): "By Allah, you will not find a man more just than me"(Sunan al-Nisai, 7/120 no. 4103).Al-Albani said that this Hadith was SAHIH in "Sahih al-Jami wa Ziyadatuh, 6/105 no. 6978", and then heastonishingly contradicts himself by saying it is DAEEF in "Daeef Sunan al-Nisai, pg. 164 no. 287."So beware of this mess!


No 29 : (* Pg. 144 no. 2 )Hadith of Harmala ibn Amru al-Aslami from his Uncle: "Throw pebbles at the Jimar by putting the extremityof the thumb on the fore-finger." (Sahih Ibn Khuzaima, 4/276-277 no. 2874)Al-Albani acknowledged its weakness in "Sahih Ibn Khuzaima" by saying that the sanad was DAEEF, but thencontradicts himself by saying it is SAHIH in "Sahih al-Jami wa Ziyadatuh, 1/312 no. 923!"


No 30 : (* Pg. 144 no. 3 )Hadith of Sayyidina Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) wasasked about the sexually defiled [junubi]. . . can he eat, or sleep. . . He said :Yes, when this person makeswudhu." (Ibn Khuzaima no. 217 and Ibn Majah no. 592).Al-Albani has admitted its weakness in his comments on "Ibn Khuzaima, 1/108 no. 217", but then contradictshimself by correcting the above Hadith in "Sahih Ibn Majah, 1/96 no. 482 "!!


No 31 : (* Pg. 145 no. 4 )Hadith of Aisha (Allah be pleased with her): "A vessel as a vessel and food as food" (Nisai, 7/71 no. 3957).Al-Albani said that it was SAHIH in "Sahih al-Jami wa Ziyadatuh, 2/13 no. 1462", but then contradicts himselfin "Daeef Sunan al-Nisai, no. 263 pg. 157", by saying it is DAEEF!!!


No 32 : (* Pg. 145 no. 5 )Hadith of Anas (Allah be pleased with him): "Let each one of you ask Allah for all his needs, even for hissandal thong if it gets cut."Al-Albani said that the above Hadith was HASAN in his checking of "Mishkat, 2/696 no. 2251 and 2252",but then contradicts himself in "Daeef al-Jami wa Ziyadatuh, 5/69 no. 4947 and 4948"!!!


No 33 : (* Pg. 146 no. 6 ). Hadith of Abu Dharr (Allah be pleased with him): "If you want to fast, then fast in the white shining nightsof the 13th, 14th and 15th."Al-Albani declared it to be DAEEF in "Daeef al-Nisai, pg. 84" and in his comments on "Ibn Khuzaima, 3/302no. 2127", but then contradicts himself by calling it SAHIH in "Sahih al-Jami wa Ziyadatuh, 2/10 no. 1448" andalso corrected it in "Sahih al-Nisai, 3/902 no. 4021"!!So what a big contradiction!NB- (Al-Albani mentioned this Hadith in Sahih al-Nisai and in Daeef al-Nisai, which proves that he isunaware of what he has and is classifying, how inept!)


No 34 : (* Pg. 147 no. 7 )Hadith of Sayyida Maymoonah (Allah be pleased with her): "There is nobody who has taken a loan and it is inthe knowledge of Allah. . . ." (Nisai, 7/315 and others).Al-Albani said in "Daeef al-Nisai, pg 190": "Sahih, except for the part al-Dunya." Then he contradicts himselfin "Sahih al-Jami wa Ziyadatuh, 5/156", by saying that the whole Hadith is SAHIH, including the al-Dunya part.So what an amazing contradiction!


No 35 : (* Pg. 147 no. 8 )Hadith of Burayda (Allah be pleased with him): "Why do I see you wearing the jewellery of the people ofhell" (Meaning the Iron ring), [Nisai, 8/172 and others. . .]. Al-Albani has said that it wasSAHIH in "Sahih al-Jami wa Ziyadatuh, 5/153 no. 5540", but then contradicts himself by saying it is DAEEF in "Daeef al-Nisai, pg.230"!!!


No 36 : (* Pg. 148 no. 9 )Hadith of Abu Hurayra (Allah be pleased with him): "Whoever buys a carpet to sit on, he has 3 days to keepit or return it with a cup of dates that are not brownish in colour" (Nisai 7/254 and others).Al-Albani has weakened it with reference to the 3 days part in "Daeef Sunan al-Nisai, pg. 186", bysaying: "Correct, except for 3 days." But the genius contradicts himself by correcting the Hadith andapproving the 3 days part in "Sahih al-Jami wa Ziyadatuh, 5/220 no. 5804".So wake up (al-Albani)!!


No 37 : (* Pg. 148 no. 10 )Hadith of Abu Hurayra (Allah be pleased with him): "Whoever catches a single rakah of the Friday prayer hascaught (the whole prayer)." (Nisai 3/112, Ibn Majah 1/356 and others). Al-Albani has weakened it in "DaeefSunan al-Nisai, no. 78 pg. 49", where he said: "Abnormal (shadh), where Friday is mentioned." He thencontradicts himself by saying SAHIH, including the Friday part in "Irwa, 3/84 no. 622 ."May Allah heal you!AL-ALBANI AND HIS DEFAMATION AND AUTHENTICATION OF NARRATORS ATWILL!


No 38 : (* Pg 157 no 1 ). KANAAN IBN ABDULLAH AN-NAHMY :- Al-Albani said in his "Sahihah, 3/481" : "Kanaan isconsidered hasan, for he is attested by Ibn Maeen." Al-Albani then contradicts himself by saying, "There isweakness in Kanaan" (see "Daeefah, 4/282")!!


No 39 : (* Pg. 158 no. 2 )MAJAA IBN AL-ZUBAIR :- Al-Albani has weakened Majaa in "Irwa al-Ghalil, 3/242", by saying, "This isa weak sanad because Ahmad has said: There is nothing wrong with Majaa, and Daraqutni has weakenedhim. . ."Al-Albani then made a contradiction in his "Sahihah, 1/613" by saying: "His men (the narrators) are trustedexcept for Majaa who is a good narrator of Hadith."An amazing contradiction!


No 40 : (* Pg. 158 no. 3 )UTBA IBN HAMID AL-DHABI :- Al-Albani has weakened him in "Irwa al-Ghalil, 5/237" by saying: "Andthis is a weak (Daeef) sanad which has three defects. . . . the second defect is the weakness of al-Dhabi, theHafiz said: A truthful narrator with hallucinations".Al-Albani then makes an obvious contradiction in "Sahihah, 2/432", where he said about a sanad whichmentions Utba: "And this is a good (hasan) sanad, Utba ibn Hamid al-Dhabi is trustworthy but hashallucinations, and the rest of the narrators in the sanad are trusted." !!


No 41 : (* Pg. 159 no. 4 )HISHAM IBN SAAD :- Al-Albani said in his "Sahihah, 1/325": "Hisham ibn Saad is a good narrator ofHadith." He then contradicts himself in "Irwa al-Ghalil, 1/283" by saying: "But this Hisham has a weakness inmemorizing"So what an amazement!!


No 42 : (* Pg. 160 no. 5 )UMAR IBN ALI AL-MUQADDAMI :- Al-Albani has weakened him in "Sahihah, 1/371", where he said: "Hein himself is trusted but he used to be a very bad forger, which makes him undependable. . . ." Al-Albani thencontradicts himself again in "Sahihah, 2/259" by accepting him and describing him as being trustworthy froma sanad which mentions Umar ibn Ali. Al-Albani says: "Classified by Hakim, who said: A Sahih Isnad (chainof transmission), and al-Dhahabi went along with it, and it is as they have said."So what an amazement !!!


No 43 : (* Pg. 160 no. 6 )ALI IBN SAEED AL-RAZI :- Al-Albani has weakened him in "Irwa, 7/13", by saying: "They have saidnothing good about al-Razi." He then contradicts himself in another fantastic book of his, "Sahihah, 4/25",by saying: "This is a good (hasan) sanad and the narrators are all trustworthy."So beware !!!


No 44 : (* Pg. 165 no. 13 ). RISHDIN IBN SAAD :- Al-Albani said in his "Sahihah, 3/79" : "In it (the sanad) is Rishdin ibn Saad, and hehas been declared trustworthy." But then he contradicts himself by declaring him to beDAEEF in "Daeefah,4/53"; where he said: "And Rishdin ibn Saad is also daeef." So beware!!


No 45 : (* Pg. 161 no. 8 )ASHAATH IBN ISHAQ IBN SAAD :- What an amazing fellow this Shaykh!! Al-Albani!! Proves to be.He said in "Irwa al-Ghalil, 2/228": "His status is unknown, and only Ibn Hibban trusted him." But then hecontradicts himself by his usual habit! Because he only transfers from books and nothing else, and he copieswithout knowledge; this is proven in "Sahihah, 1/450", where he said about Ashaath: "Trustworthy". So whatan amazement!!!


No 46 : (* Pg. 162 no. 9 )IBRAHIM IBN HAANI :- The honourable!! The genius!! The copier!! Has made Ibrahim ibn Haanitrustworthy in one place and has then made him unknown in another. Al-Albani said in Sahihah, 3/426: "Ibrahim ibn Haani is trustworthy", but then he contradicts himself in "Daeefah, 2/225", by saying thathe is unknown and his Ahadith are refused!!


No 47 : (* Pg. 163 no. 10 )AL-IJLAA IBN ABDULLAH AL-KUFI :- Al-Albani has corrected a sanad by saying it is good in "Irwa, 8/7", with the words: "And its sanad is good, the narrators are trustworthy, except for Ibn Abdullah al-Kufi whois truthful." He then contradicts himself by weakening the sanad of a Hadith where al-Ijlaa is found and hasmade him the reason for declaring it DAEEF (see Daeefah, 4/71); where he said: "Ijlaa ibn Abdullah has aweakness." Al-Albani then quoted Ibn al-Jawzis (Rahimahullah) words by saying: "Al-Ijlaa did not know whathe was saying ."!!!


No 48 : (* Pg. 67-69 )ABDULLAH IBN SALIH : KAATIB AL-LAYTH :- Al-Albani has criticised Al-Hafiz al-Haythami, Al-Hafiz al-Suyuti, Imam Munawi and the Muhaddith Abul-Fadl al-Ghimari (Allahs mercy be upon them) inhis book "Silsilah al-Daeefah, 4/302", when checking a Hadith containing the narrator Abdullah ibn Salih.He says on page 300: "How could Ibn Salih be all right and his Hadith be good, even though he has gotmany mistakes and is of little awareness, which also made some fraudulent Hadiths enter his books, and henarrates them without knowing about them!" He has not mentioned that Abdullah ibn Salih is one of Imamal-Bukharis men (i.e. used by al-Bukhari), because it does not suit his mode, and he does not state that IbnMaeen and some of the leading critics of Hadith have trusted him. Al-Albani has contradicted himself inother places in his books by making Hadiths containing Abdullah ibn Salih to be good, and here they are :-Al-Albani said in "Silsilah al-Sahihah, 3/229" : "And so the sanad is good, because Rashid ibn Saad istrustworthy by agreement, and who is less than him in the men of Sahih, and there is also Abdullah ibn Salihwho has said things that are unharmful with Allahs help!!" Al-Albani also said in "Sahihah, 2/406" about asanad which contained Ibn Salih: "a good sanad in continuity." And again in "Sahihah, 4/647": "Hes a proofwith continuity."
11. NB- (Shaykh Saqqaf then continued with some important advice, this has been left untranslated for brevitybut one may refer to the Arabic for further elaboration).By the grace of Allah, this is enough from the books of Shaykh Saqqaf to convince any seeker of the truth,let alone the common folk who have little knowledge of the science of Hadith. If anyone is interested forhundreds of other similar quotes from Shaykh Saqqaf, then I suggest you write to the following address toobtain his book Tanaqadat al-Albani al-Wadihat (The Clear Contradictions of al-Albani).THE IMAM AL-NAWAWI HOUSEPO BOX 925393AMMANJORDAN[The cost for volume 1 is $4.00 US plus shipping and the cost for volume 2 is $7.00 plus shipping].Allah knows best.HERE ENDS THE QUOTATIONS FROM SHAYKH SAQQAFThis has been just 48 selected contradictions from the works of al-Albani, as derived by Shaykh Saqqaf.During the course of my own research into al-Albanis works which have been translated into English by hisfollowers in England, I myself came across some startling errors. I was given some publications coming fromhis supporters in England [Jamiat Ihyaa Minhaaj al-Sunnah]; one by the title: "Daeef Ahadith of Abu DawudsSunan (according to Shaikh al-Albaanee, Nos according to the English Translation of Professor AhmadHasan, published in 1411/1991 C.E.)", and the other by the title: "Daeef Ahadith of an-Nawawis Riyaad-us-Saaliheen (according to the checking of Naasir ud-Deen Al-Albani, Nos according to the English Translationof S. M. Madni Abbasi)".I found some serious contradictions when I cross-referenced the above named publications; but I contentmyself by quoting just two of the contradictions, so that a round figure of fifty errors is achieved! Besidesthese errors there are others which will be displayed in the following pages, from the one who claims to begiving us the most authentic Sunnah through his classifications of Ahadith! The main aim in carrying outthe latter exercise is for the benefit of those believers who do not and can not read the Arabic works of al-Albani for one, and secondly to give the opportunity to any doubting "Thomas"; who may or may not beone of al-Albanis supporters at the time of reading this short exposition, to actually go along and check thereferences I have quoted from (mainly in English). By doing this, InshaAllah, all doubts about the authenticityof this exposition will be alleviated and the hearts of those who doubt may become content! Allah knowsbest.


No 49 :-Hadith: Aisha (Allah be pleased with her) reported the Apostle of Allah (Sall Allahu alaihi wa Aalihi waSallim) as saying: "Allah and His Angels bless those who are on the right flanks of the rows (in prayer)." [SeeSunan Abu Dawood, 1/676 pg. 175, English edn and Riyadh-us-Saliheen, 2/1094 pg. 548].When I checked the authenticity of the above Hadith by using the list "Daeef Ahadith of Abu Dawuds Sunan", itwas not counted amongst the daeef ones, which means to the user of this list that the above Hadith is SAHIH(or at least HASAN) according to the checking of al-Albani!But, when I found the same Hadith in Riyadh-us-Saliheen, it was declared to be DAEEF by al-Albani. Theactual words used by the author of "Daeef Ahaadith of an-Nawawis Riyadh-us-Saliheen", was:- "Al-Albaaneebrings a long note. . . . . . The wording (upon those on the right rows) is Shaadh or Munkar - the correctnarration being : (upon those who join the rows) - see Mishkaat, no. 1096,Daeef Abi Daud, no.153. . ."!!!NB- al-Imam Nawawi (Allahs mercy be upon him) said that the above Hadith has been cited on the terms ofImam Muslim by Imam Abu Dawood (see the above reference in Riyadh).
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No 50 :-Hadith: Abu Umamah (Allah be pleased with him) says that the Holy Prophet (Peace be upon him) said: "Aperson who did not take part in jihad or failed to equip a fighter, or did not look well after the family of afighter, would be severely punished by Allah before the day of judgement." ( Abu Dawood, 2/2497, pg. 693and Riyadh-us- Saliheen, 2/1348, pg. 643)When I checked the authenticity of the above Hadith by using the list Daeef Ahadith of Abu Dawuds Sunan, itwas not listed as being DAEEF, hence it has been declared to be SAHIH (or at leastHASAN) in al-Albanischecking of Abu Dawood! But when I found the above Hadith in Riyadh-us-Saliheen, al-Albani declared it to beDAEEF. The actual words used by the author of Daeef Ahaadith of An-Nawawis Riyaad-us-Saaliheen was: "Itsisnad contains al-Waleed ibn Muslim-a-mudallis - and he has used ananah here (from. . .). See at-Taleeq-ur-Ragheeb, 2/200."NB- Imam an-Nawawi said that the above Hadith has been related with a Sahih isnad, besides that, accordingto Shaykh Shuayb al-Arnaoots checking of the above Hadith in his edition of Riyadh-us-Saliheen, the aboveHadith is not daeef (this information has been derived from another publication of Jamiat Ihyaa Minhaaj al-Sunnah, by the title "List of daeef ahadiths in Riyaad-as-Saliheenaccording to Shuaib Arnaoutt," but as for the listsauthenticity, I say: it needs to be checked). I leave you to decide whose checking you will adopt.Now that I have quoted you 50 mistakes of al-Albani in Hadith, I wish to delve into some rather importantissues of fiqh, especially by comparing al-Albanis declarations with the views of other authors! For therecord let me say at the outset, that most of the opinions that I will be quoting from al-Albani are soundand acceptable to one school of fiqh or another. But if the reader may sometimes get the feeling that I haveinclined too much towards one particular school, then I have only done so to defend other sound andacceptable views which have been and are still being practised by large sections of the Ummah, indifferenceto the views of al-Albani and others. To all of us, more than one view should be acceptable if a Mujtahid hasused his personal reasoning to extract a ruling from the sources of the Shariah; since this was the attitude ofthe glorious Salaf as-Salihin (pious predecessors of the first three generations of Islam), may Allah be pleasedwith them all. But as for al-Albani and the generality of his supporters they have adopted the tactless way of rejecting/criticising all other ways unacceptable to their deductions from the Quran and Sunnah as you shallsee below.Allah knows best.

Friday, May 19, 2017

Wishing Non-Muslims on their festivals - allowed?

Question: PLZ GIVE THE CORRECT VIEW ABOUT GREETINGS NON MUSLIMS ON THEIR FESTIVALS...E.G SAYING HAPPY DIPAWALI  TO OUR NON MUSLIM FRNDS IS PROHIBITED OR PERMITTED.
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Answer:  As per my best understanding there is nothing wrong in greeting non muslim brethren on their festivals. In fact sometimes it may be recommended to do so because it can bring them closer to you. Some muslims will argue with you that by greeting them u r trying to please them rather than Allah. This argument is based on emotion.

1. There is nothing in deen that prohibits us from greeting them.Some people get confused with narration in hadees book wherein the Prophet forbade MUSLIMS from CELEBRATING pre-islamic festivals. There is lot of difference between CELEBRATING a festival (apart from Eid ul fitr and EId ul azha) and Wishing your non muslim friend on occasion of their festival.

2. There was a post floating on facebook last year wherein it was said that if a Muslim says "Merry Christmas" then it means he agrees that Jesus was born on 25th dec and it means that he agrees that Jesus is the son of God--thus such Muslims are guilty of SHIRK!!!!!Now this absurd logic is similar to saying that if you say that today is 13 December 2014 then you agree that this year is 2014, and since years in AD are calculated since birth of Jesus (Christians era) so u agree that Jesus was born 2014 years back hence u agree that Jesus was the son of God; hence u r doing shirk!!!!

3. When any muslim says "merry Christmas" or "Happy Diwali" then does he ever think in his mind that Jesus was son of God or Shri Ram was incarnation of God??? NOO.. No muslim of the world thinks so. It is wrong assumption on the part of those muslims who think that wishing on others festivals is wrong.If you say Happy Janmashtmi then does it mean that you believe that Shri krishna was Almighty GOD??? Of course - NOT!!!!When u wish them you will have cordial relationship with them and you will have better chances of dawah. If someone wants to avoid greeting; then he/she is free to do so. No issue.

4. To say that wishing is haraam is another example of extremism. Let's put things in balance otherwise we will be moving towards extremism.

Most important: It is only Allah who can make anything Haraam. Allah has not given this right to any person of the world. Those people should be very careful who declare wishing on non-muslim festival as haraam act.

I will recommend this video for those who are sincerely interested in this topic:
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Friday, May 12, 2017

Kun Fayakun - what does it mean?

Quran and KUN-FA-YAKOONU

*******  By: Khurshid Imam *******  
At eight places in Quran, Allah says = kun fa yakoonu” = “(Allah says) Be! And it is (it happens).”

This phrase is generally misunderstood by the Muslims. They think that it means whenever Allah decides something to happen, He orders “Be!” and then it happens instantaneously, without any process and time duration in between.

Wherever in the Quran, this phrase is used, indication is towards a process. For example:

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is. Quran: 2:117

A. Kun fayakoonu and creation of heavens and the earth: 
This aayat talks about the creation of heavens and earth. Obviously the heavens and earth did not come into existence instantaneously. The process took several billion years. Moreover Quran itself says that the heavens and the earth took six ‘ayyaam (plural of yaum)’ to come into existence. Quran 10:3, 25:59; 57:4; 

So when it is said about the creation of the universe “kun fa yakoonu”, then this phrase means that the universe formed according to the laws set BY Allah and its formation process took its due time (six long time intervals).
Everywhere in the Quran this phrase indicates a process.

B. Kun fayakoonu and birth of Prophet Jesus:
Consider one more example – the birth of Prophet Jesus (pbuh). Regarding this, Allah says that the birth of a child without a father is not anything impossible for Allah. He has to only order it “Be!” and it would take place. This is what happened in the case of Prophet Jesus. Does it mean that Prophet Jesus took birth instantaneously, without any fetal development period? The simple answer is no. The process took the normal time. So, again this clarifies that “kun fa yakoonu” does not mean TO happen instantaneously.

So, “kun fa yakoonu” simply means that whenever Allah orders something to happen, it happens, but it takes its own due time as regulated by the laws set by Allah. 

C. The word(s) "kun fayakoonu" appears 8 times in Quran.

1. To Him is due the primal origin of the heavens and the earth: When He decrees a matter, He says to it: "Be," and it is. Quran 2:117
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
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2. She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is. Quran 3:47

قَالَتْ رَبِّ أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ قَالَ كَذَلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
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3. Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was. Quran 3:59

إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آَدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ
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4. And it is He who created the heavens and earth in truth. And the day He says, "Be," and it is...... Quran 6:73

وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ
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5. Indeed, Our word to a thing when We intend it is but that We say to it, "Be," and it is. Quran 16:40

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ
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6. It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is. Quran 19:35

مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
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7. Quran 36:77-81 talks about creation of human being from sperm, life to bones, resurrection in the life hereafter, production of fire, creation of heavens and the earth etc. and then Quran says:
36: 82. Verily, when He intends a thing, His Command is,"be", and it is!

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ
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8. Quran 40: 67 says “It is He Who has created you from dust then from a sperm-drop, then from a leech-like clot; then does he get you out (into the light) as a child: then lets you (grow and) reach your age of full strength; then lets you become old,- though of you there are some who die before;- and lets you reach a Term appointed; in order that ye may learn wisdom.”

40: 68. It is He Who gives Life and Death; and when He decides upon an affair, He says to it, "Be", and it is. 

هُوَ الَّذِي يُحْيِي وَيُمِيتُ فَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
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D. Conclusion: Everywhere Quran talks about kun fayakoonu in the sense of formation of something by following the due process, by going through laws of Allah. Nothing unnatural happens in the house of islam. Everything is natural and as per laws of God.

 ***** Author: Imam.khurshid@yahoo.com *****

Thursday, May 4, 2017

Urinating position: standing or sitting?

Question: Is it permissible to urinate while standing or is it mandatory to be in a sitting position?

Answer: Instead of specifying the minute details, Islam (Qur’an) generally gives principles /'usool'. We have to implement those principles in the situations that we face. The principle remains the same; however, the exact implementation details/procedures might change with time and situation.

As for urinating, the principle is to maintain cleanliness. The urine drops should not touch our body or clothes. Rulings regarding urinating are not a matter of position, rather they are related to cleanliness.

From the history, there are narrations supporting both positions [sitting and standing] adopted by Prophet Muhammad.
The choice whether to sit or stand depends upon specific conditions with regards to our dress, the place, the urinal design etc. The main thing is to ensure cleanliness.

Tuesday, May 2, 2017

Can we understand everything with aql?

It is not possible that a person will understand everything using aql / intellect / wisdom. What is important to note is that:

1. Time and again Quran exhorts people to use their aql.

2. Quran condemns those people who do not use aql.

3. Quran condemns those who adopt blind faith.

4. When we start using aql then we move from less knowledge area to more knowledge area. Knowledge is like an ocean. If someone has blind faith then he will understand zero. If someone uses aql then he will understand far more than those who do not use aql.

5. With the passage of time, with more pondering over Quran and with more knowledge we gain from things around us - we gain more knowledge and we leave behind less ignorance.

6. At any time - there will be things that we can understand by aql and there will be things that we will not be able to understand even using aql. But, in future we might understand later portions also.

7. For ex: earlier we did not know details of Quran in context with biology, oceanology, physics, Geography, geology etc. In past century - with more pondering, with more discoveries - we understand meaning of those Quranic ayah better.

8. Best part is : Those who understand something using aql - they are in position of making thousands other understand that subject. Those who chose blind faith - can not make other understand.

9. There is difference between something being against aql and something being beyond our knowledge.
For ex: Quran talks about 7 heavens. This information is beyond our scientific knowledge. Science has neither confirmed it nor denied it. So this fact of Quran is neither against aql nor against knowledge.
Similarly - Quran talks about jinn. Science has neither confirmed - nor denied. So this is neither against knowledge nor against aql.

10. If we present something in the name of islam - that goes against all norm of common sense and aql then we need to review and introspect our understanding of that topic.

Tuesday, April 25, 2017

If someone already knows my decision then how my decision is independent?

Question: If someone already knows my decision and I have to make this decision as per his knowledge then how my decision is independent?
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Answer:  God / Allah made the universe and made universal laws. Quran proclaims time and again that laws of Allah never change. Results occur in the world as per laws of Allah. Some of laws we have discovered and some we are yet to.

2. Nothing "magical" as such happens in islam.

3. People have attributed very less knowledge to Allah. What usually we think as "knowledge of Allah" is far less than he actual possess. People just think that Allah already knows what a person will do. This is narrowing down of God's knowledge. Let us understand this from an example:
At any particular instance / time - a person can do N number of different things. For ex: at a moment you can stand / sit / lie down / speak / close your eye / sing / run ..... say 100 different things you can do. But actually you will do only 1 out of 100 things. Similarly in next moment you can do 100 different things but again you will actually do only 1 particular thing. Similarly in your whole life there can be trillions of permutations and combinations of events that can take place but actually only some of events [say 1 million] will actually take place.

## What people usually understand: Allah has knowledge of those millions of things that you did.
## Actually: Allah knew all trillions of events that COULD HAVE TAKEN PLACE in your life.

So Allah knows all possibilities.

But,,

4. Allah has NOT fixed YOUR choice. "knowing" is different from "fixing". If Allah has "fixed" your actions then it means you were "programmed" / "fixed" to do that thing and you did not have a choice. This goes against numerous ayah of Quran. But unfortunately muslims as a whole believe in this theory.

5. God is beyond time and space so past / present / future does not make any relevance for him.
Human being is bound in time so he has past, present and future. What we do not know is simply future tense for us. This is very important point. You dont know what you will do tomorrow - but God knows, so for you - its simply future tense.

6. Some ayah of Quran are usually mistranslated which leads to false understanding of taqdeer as pre-destination. taqdeer refers to laws of God and associated results.

Hope it clears the topic. Let us know if we can assist you further.

Saturday, April 15, 2017

Punishment for one who disrespects Allah, Prophet, Quran and islam

Punishment for one who disrespects Allah, Prophet, Quran and islam

By: Khurshid Imam
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There are two constraints that need to be taken care of. A. Islam gives freedom of faith and freedom of thought. In general, there is no punishment in Islam for disrespecting or mocking of Islam or the Prophet or the Quran. What we need to understand is that this life is a test and test comes with free will and free will comes with choice. B. Islam tends to establish peace. If this peace is disturbed then accordingly actions are to be taken to preserve peace in society. The Quran perfectly makes balance between these two scenarios. A. Prophet Muhammad was labelled and ridiculed by his opponents as: 1. “a madman” Quran 15:7 2. “there is madness in him” Quran 23:71 3. “a victim of deception” Quran 17:48 4. “poet” and “a fabricator” by the disbelievers Quran 16:02 Yet, not for once the Quran commanded that such blasphemous person should be killed. People attacked the Prophet, they attacked the Quran, calling it a book of 'confused dreams'. Indeed, the Holy Qur’an itself points to the fact that they saw its instructions as “mere stories of the ancients” Quran 16:25 Quran says that the biggest abuse against God is to claim that God has begotten a son. Quran 19:88-92 Yet, Quran did not say to kill such people. Quran teaches us utmost high morals. Emphasis of Quran is not on punishment, anarchy or fear but on explanation, reconciliation and deterrence. So much care does Quran take in dealing with other faiths that it teaches not to speak bad words even for the false gods. Quran 6:108 B. On the other hand islam tends to establish peace in the society and peace in the life of an individual. If something is resulting in disturbance of the peace of the land then ISLAM will not allow it.
If blaspheme - results in fasad fil ardh [to disturb the peace of the land] then death penalty will apply - otherwise not. And that too - judgement will be given by the state and not by mob or astray groups.

It is up to the Govt / scholars / experts to decide whether the particular instance of blaspheme is coming under the category of fasad fil ardh. Blaspheme - per se is not punishable, but if it qualifies to be fasad fil ard then it is.

People take islamic history without looking at the principles of Quran and that results in confusion. The case of Kaab bin Ashraf is the best example to illustrate this point.

Thursday, April 6, 2017

‘Radi Allahu Ta’ala’, ‘Alaihissalam’ and ‘Rahmatullah Alaih’

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Radi Allahu Ta’ala’, ‘Alaihissalam’ and ‘Rahmatullah Alaih’ are duas and can be used for any person interchangeably. They are not reserved for any particular personalities.
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A. Radi Allahu Ta’ala anhu [May Allah be pleased with him]

General understanding: It should be used “only” with sahaba ekram [Companions of The Prophet].
Fact: Quran does not put such restriction. Quran uses it for:
1. Some of companions and those who followed them - Quran 9:100.
2. Those companions who took pledge with Prophet - Quran 48:18
3. Common believers - Quran 98:7-8; 58:22; 5:119;

Just like you can do dua for someone to get paradise, to be saleh/muttaqi/successful; similarly you can do dua for someone with whom Allah is pleased.

Over past 14 century – scholars have used Radi Allahu Ta’ala for people – other than sahaba, tabeyeen and tabe tabeyeen. There is a very long list of books referring the same.

B. Alaihissalam [Peace be upon him]
General understanding: It should be used only with Prophets other than Prophet Muhammad, angels, Hazrat Maryam etc.
Fact: Hadees books like Sahih bukhari, Sunan Tirmidhi, Sunan Abu Dawood, Musnad Ahmed Bin Hambal have quoted extensively use of Alaihissalam with names of hazrat Ali, Hazrat fatima, Hazrat Hussain etc.
When you greet someone and say “Assalam u alaikum”, it means “Peace be upon you”. You do this for any person.

C. Rahmatullah Alaih [May Allah’s mercy/blessing be upon him]
General understanding: It should be used “only” with very pious people or great scholars.
Fact: It is a dua for getting rahmat or blessing of Allah so it can be used as dua for any person.

Wednesday, April 5, 2017

Maintenance for divorcee and Islam

Maintenance or alimony for divorcee and Quran
By: Khurshid Imam
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A. General understanding is that:

1. If marriage was not consummated and talaq took place then husband has to give alimony or maintenance. Quran 2:236

'There is no sin for you if you divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift). the wealthy according to his means. and the poor according to his means; A gift of a reasonable amount is due from those who wish to do the right thing.'

لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُحْسِنِينَ


2. If marriage was consummated and talaq took place then alimony [mataa] will be only for the duration of Iddah period. Quran 2:241

For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous [haqqan alaa al muttaqeena]

وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

Now, focus of this article is on the following points:
General understanding of MUSLIMS is that alimony is only for the period of iddah. After Iddah, alimony is optional.
What does Quran actually say about this topic?

B. Giving alimony is obligatory

Quran commands that for both scenarios - alimony or maintenance is to be given. Majority of scholars take this command as optional because of the words, "haqqan ala al muttaqeen". They say that it is better to give alimony but not mandatory because Quran is saying that giving alimony is obligatory on those who are muttaqi - “haqqan alal muttaqeen”.

Let us understand this riddle from Quran itself.

1. Issue of muttaqqeen
Quran says in 2:2 that "there is guidance in Quran for muttaqeen" [هُدًى لِّلْمُتَّقِينَ]. Does this mean that Quran is guidance “only” for muttaqeen and not for other people? Answer is: No.
Quran itself says that it is a book of guidance for the whole mankind. Quran 2:185

Reading both ayah we understand that Quran is guidance for the whole mankind, those who love God [those who are muttaqi or pious] will be guided more and better through the Quran. This is a way of conveying more meaning in lesser words.

Similarly, when Quran says that giving alimony is obligatory on muttaqeen then it means that alimony obligation is for every momin and this act leads to more taqwa, this act makes a momin more muttaqi.

On Similar pattern, there are many Aayah in Quran where a command is given to those who "believe in Allah and the last day". Obviously, all such commands are for every momin.

2. Is giving alimony optional?
Quran uses word "haqq" as obligation in context with a command. So, haqq makes things mandatory and not optional. You can look at all such Aayah of Quran where Allah associates any action with "haqq".

For example, ponder over this ayah:

It is prescribed, when death approaches any of you, if he leave any goods that he makes a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing [haqqan aala almuttaqeena]. 2:180

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

The Aayah starts by saying that it is "mandatory" to make a bequest. So, Quran is clearly making it 'fard' that one has to make a bequest. At the end of the Aayah, Quran uses exactly same phrase that is used in 2:241 i.e.

'haqqan aaala almuttaqeena'. So, how will we understand the last part? Is it addressed to every believer or only those who are pious?

First part: It is obligatory to bequest.

Last part:- "haqqan aaala almuttaqeena". What does it mean?

If you say that 'haqqan aaala almuttaqeena' means that only muttaqi people should make a bequest then there are serious problems with this understanding:

a. It contradicts with the first part of Aayah:- "Kuteba Alaikum" - It is obligatory on you.

b. How will any person know that he is muttaqi and hence he should bequest? To which MUSLIM you will say that he is muttaqi and hence he should bequest?

So, clearly the better understanding of "haqqan aala almuttaqeena" will be that it is 'haqq' / 'fard' / obligatory for a believer and it leads to increased taqwa.

C. How much should be the maintenance?

Quran makes it obligatory to provide maintenance to divorced women in the prevalent manner of the time. It can be as one time settlement, in installments, share in business or through any other means. Unfortunately, many Muslim women are unaware of their right to maintenance.
In context with divorce and subsequent expenses, Quran instructs IN 65:7
'Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.'

لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّهُ ۚ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا

Similarly, 2:236 and 2:241 that talk about maintenance money / alimony clearly say:

-the wealthy according to his means. and the poor according to his means; A gift of a reasonable amount..

-Maintenance (should be provided) on a reasonable (scale).

THE Arabic word "bil maroof" used in 2:241 conveys the meaning of - 'the manner / way that is just, good and appealing'. So, Quran has not fixed any particular amount or any particular methodology for giving alimony. It should be through any means that is just and well appreciated. It can be as per the prevalent means.

For example, alimony can be in the form of one time money, on monthly basis, in the form of property etc.

Moreover, Quran has stopped the exploitation of men by women in context with alimony using the word - 'bil maroof'.
If a lady is exploiting, which is very common today, the man for alimony by demanding unreasonable amount, then that should be stopped. The alimony amount should be such that it serves justice to both man and woman. Rights of no one should be violated.

Conclusion: Maintenance for divorcee women is obligatory for men. The amount - will be decided judiciously as per the prevalent norm and keeping into account different aspects of both husband and wife.
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