Let Days Go Forth
Let days go forth and doas they please
And remain firm when settled is the Decree
Don't be afraid of what happens by night
For the affairs of this world are not to last
And be a man, strong in the face of calamities
And let your nature be that of kindness and honesty
If your faults become toomuch in front of the people
And you wish that they were to be concealed,
Then know that kindness covers all faults
And how many faults arekept hidden by kindness!
No sadness lasts forever, nor any happiness
And you shall not remainin poverty, or any luxury
Generosity cannot be hoped from the miserly
For no water exists in the Fire for the thirsty
Your provision will not be lessened due to life's delays
And it cannot be increased due to your haste
If, in your heart, you possess contentment
Then you and those whopossess the world are equal
And for him upon whosehorizon death descends,
No earth can offer him protection, nor any sky
Indeed, the earth of Allah is certainly vast
But if decree descends, then decree is constricted
Let days be the ones thatbetray you at all times
For no cure can avail a person of death
Imam Al-Shafi'i (RA)
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Monday, December 24, 2012
Islamic Poetry
Life
Come spring, they start tobud. Soon, the bare branches sway and
rustlewith an abundance of green leaves. Oh the tree looks so full,
vibrant, and lush! How beautiful, subhanAllah!
Now, imagine if you were a beautiful leaf on such a beautiful tree… if
you were a leaf on the tree… if you, with your ability to contemplate
death, were a leaf on thetree. As beautiful as the season of growth
is, it comes to an end and the leaves on deciduous trees fall one
after another to display the bare branches once again. Just like that,
it ends. A tree full of leaves for a determined season. Just like
that, it ends. If you were a leaf and weregiven knowledge about the
history of leaves before you and what wasto eventually become of you,
you may be grateful for the chance to experience life on the tree
while always mindful that it will end ina short season. While the tree
may hold hundreds of leaves at any given season, you would think about
the hundreds of thousands that have come and gone before you (though
they are no longer visible) and realize that you are nothing but a
passing leaf… while you feel important at that moment, feel so aware
ofyour existence, so sure ofyourself… would you ignore the fact that
so many leaves have come and gone before you andthat the number of
leaves that have fallen increasingly outnumber the number on the tree
at any given season?
Likewise, while we may think there is an undying, ever
improving,global trend to follow – apopular way that may be deemed
secure, fashionable, modern, economically sound, and civilized – we
should try to remember that the only thing that is increasing is the
number of those who have passed through this world of man-made trends
already – death.
The world population currently sits at around 7 billion – can we even
comprehend what this means if all of these people were gathered
together in one place? Now, try to think about the number of human
beings that have come and gone already – no need to think too far
back… just consider the past 100 years alone. Look it up… can we
comprehend such a number? What if we went even further back to 1000
years? Can we comprehend such a number? Can we imaginethat many more
people roaming the earth, competing with each other for resources,
caught up in trends? Can we imagine the impact such a number of people
would have on the environment? Likely not (at least not fully), though
we must try to keep our existence in context with our eventual death…
contemplate, as we've been granted the ability to do so… be ever
grateful to Allah Ta'aala for the life granted to us… and make proper
use of our short time – asthe Creator and Sustainerof life asks us to
use our time…
Peace.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
rustlewith an abundance of green leaves. Oh the tree looks so full,
vibrant, and lush! How beautiful, subhanAllah!
Now, imagine if you were a beautiful leaf on such a beautiful tree… if
you were a leaf on the tree… if you, with your ability to contemplate
death, were a leaf on thetree. As beautiful as the season of growth
is, it comes to an end and the leaves on deciduous trees fall one
after another to display the bare branches once again. Just like that,
it ends. A tree full of leaves for a determined season. Just like
that, it ends. If you were a leaf and weregiven knowledge about the
history of leaves before you and what wasto eventually become of you,
you may be grateful for the chance to experience life on the tree
while always mindful that it will end ina short season. While the tree
may hold hundreds of leaves at any given season, you would think about
the hundreds of thousands that have come and gone before you (though
they are no longer visible) and realize that you are nothing but a
passing leaf… while you feel important at that moment, feel so aware
ofyour existence, so sure ofyourself… would you ignore the fact that
so many leaves have come and gone before you andthat the number of
leaves that have fallen increasingly outnumber the number on the tree
at any given season?
Likewise, while we may think there is an undying, ever
improving,global trend to follow – apopular way that may be deemed
secure, fashionable, modern, economically sound, and civilized – we
should try to remember that the only thing that is increasing is the
number of those who have passed through this world of man-made trends
already – death.
The world population currently sits at around 7 billion – can we even
comprehend what this means if all of these people were gathered
together in one place? Now, try to think about the number of human
beings that have come and gone already – no need to think too far
back… just consider the past 100 years alone. Look it up… can we
comprehend such a number? What if we went even further back to 1000
years? Can we comprehend such a number? Can we imaginethat many more
people roaming the earth, competing with each other for resources,
caught up in trends? Can we imagine the impact such a number of people
would have on the environment? Likely not (at least not fully), though
we must try to keep our existence in context with our eventual death…
contemplate, as we've been granted the ability to do so… be ever
grateful to Allah Ta'aala for the life granted to us… and make proper
use of our short time – asthe Creator and Sustainerof life asks us to
use our time…
Peace.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Bid'ah - Innovation in Islam
Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid'atin dhaialah, wa kulla
dhalatin fin-naar" Al-Hadith (Sahih Muslim). Translation of the above
Hadith: Every innovation is a misguidance and every misguidance goes
to Hell fire.
IMAM SHAFI'S EXPLANATION OF THE ABOVE HADITH:
Kullu bida'tin daiala:"Every innovation is a misguidance"? Doesn't the
term "every" include all innovations?" Such anobjection stems from
themisinterpretation of the term kull ("every") in theHadith to be all
encompassing without exception, whereas in Arabic it may mean"Nearly
all" or "the vast majority." This is how al-Shafi'i understood it or
else he would have never allowed for any innovation whatsoever to be
considered good, and he is considered a hujja or "Proof," that is,
reference without peer for questions regarding the Arabic language.
Thestylistic figure of meaning the part by the whole, or nechdoche in
English is in Arabic: 'abbara 'an al-kathratf biat-kulliyya. This is
illustrated by the use of kull in the following verse 46:25 of the
Quran in a selective or partial sense not a universal sense:
"Destroying all things by commandment of its Lord. And morning found
them so that naught could be seen save their dwellings". Thus, the
dwellings werenot destroyed although"all" things had been destroyed.
"All" here means specifically the lives of the unbelievers of 'Ad and
their properties except their houses.
ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM?
Prophetic saying as stated in Sahih Muslim is known even to common
Muslims, let alone scholars: "He who inaugurates a good practice
(sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and
of all who perform it after him, without diminishing their own rewards
in theleast. " Tirmizi, Page 92.
Imam Nawawi said in Sahih Muslim (6-21):
"The Prophet's saying 'every innovation is a general-particular and
itis a reference to most innovations. The linguists say, 'Innovationis
any act done without a previous pattern, and it is of five different
kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal
Sifaat,"Innovation in religious law is to originate anything which did
not exist during the time of the Prophet, and it is divided into good
and bad." He also said,"al-muhdathat (pi. for muhdatha) is to
originate something that has no roots in religious law. In the
tradition of religious law, it is called innovation, and if it has an
origin within the religious law, then it is not innovation. Innovation
in religious law is disagreeable, unlike in the language where
everything that has been originated without a previous pattern is
called innovation regardless of whether it is good or bad."
Sheikh al-Islam lbn HajarAl Asqalani, the commentator on al-Bukhari,
said,"Anything that did not exist during the Prophet's time is called
innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim al-Junaid, said, "I heard
Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy
innovation and blameworthy innovation, and anything that disagrees
with the Sunnah is blameworthy."
Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he
said,"Innovations are of two types: that which contradicts the Quran,
the Sunnah, or unanimous agreement of the Muslims is an innovation of
deception,while a good innovationdoes not contradict any of these
things."
IN CONCLUSION:
Clearly, we can see from the opinions of the righteous scholars, that
to define innovations in worship as wholly negative without exception
is ignorant. For these pious knowers,among them, Imam Shafi'i and Imam
Nawawi, declared that innovations could be divided into good and bad,
based on their compliance with, or deviance from religious law. Can
the latter day scholars of Islam (who came after I 1 00 years) claim
that they understand the Quran and Hadith better than the Sahaba and
the Salaf-Us-Saliheen? If 'every' innovation is a misguidance then the
following too are all innovations which originated two centuriesor
more after Sahaba RA:Reading eight raka in Tarawih; Translations of
Quran; Writing Tafseers; collection and classification of Ahaadiths;
Principles of Jurisprudence; The four schools of Fiqh, Stoned and
carpeted Mosques, use of loud speakers in mosques etc.
Therefore, anything thatdoes not have roots originating to the Quran
and Sunnah is considered a bad innovation. But the following
practices, suchas recitation of the Quran in gatherings; Recital of
Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating
the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him)
has clear and authenticated roots to the Quran and Sunnah. Where in
Quran and Hadith all these gatherings are declared as haram or
prohibited? Proof of such acts is indicated as follows: On Mawlid:
"Abi Qatadat said that the Prophet was asked about fasting on Monday
and he said 'That was the day I was born."' This Hadith is a clear
evidence of the importance of the commemoration of the Prophet's e
birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book
Lataif al-maarif (p. 98), in explaining this Hadith of Muslim said,
"It is good to fast on the days that Allah honored and favored his
servants."
It is incumbent not only on Muslims but on all human beings to rejoice
in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali
said,"The best favor that Allah has granted this nation is the birth
of Prophet Muhammad (PBUH) when he was sent to humanity. " We did not
send you except as a mercy to the whole Universe' (AlAnbiya'107. So we
review and recall Allah's favor of sending the Prophet by fasting on
that day". 'Of the favor and mercy of Allah let them rejoice" (Yunus,
58).
Below is a divine order for all the believers to send Salutations on
Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran-
Allah and His angels sends blessings on the Prophet (Peace be upon
HIM)"-. O'you believes! You too send Salutation on beloved Prophet
(Peace be upon HIM)" (33:56)
What does the Quran sayabout Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For them has
Allah prepared forgiveness and a great reward." (33:35)
"Those who remember their Lord standing, and sitting, and lying on
their sides" (3:191)
" Men whom neither traffic nor merchandise can divert from Remembrance
of Allah nor from regular Salaat, nor from regular practice of Zakaat.
(24:37)
"Those who believe, andwhose hearts find comfort in the remembrance of
Allah! Aye! It is in the remembrance of Allah that hearts can find
comfort;" (13: 28)
What do the Hadith say about Dhiker in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember them
in My heart; and those that remember Me in a gathering, I remember
them (i.e. make mention of them) in a gathering better than theirs.
(This can include recitation of Quran, Durood (Salat-o-Salaam) and
other Dhiker Allah)
In Bukhari and Muslim: The Prophet (Peace be upon him) said that
Allahhas angels roaming the roads to find the people of dhikr, i.e.
those who say La ltaha ltiabah and similar expressions, and when they
find a group of people (Qaom) reciting dhikr, they call each other and
encompass them in layers until the first heaven -- the location
ofwhich is in Allah's knowledge. (This is to say, an unlimited number
of angels are going to be over that group
Ibn 'Umar reported that the Prophet (Peace be upon him) said: "When
you pass by the gardens of Paradise, avail yourselves of them." The
Companions asked:"What are the gardens of Paradise, 0 Messengerof
Allah?" He replied:"The circles of dhikr. There are roaming angels of
Allah who go about looking for the circles of dhikr, and when they
rind them they surround them closely." Tirmidhi narrated it (Hasan
Gharib) and Ahmad.
Abu Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace
be upon him) said,"When any group of men remember Allah, angels
surround them and mercy covers them, tranquility descends upon them,
and Allah mentions them to those who are with Him." Narrated by
Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.
Those who call upon Bida'h (innovations):
For those who insist on scrutinizing Bida'h should rather pay more
attention to Haram and major sins. The following are typical examples
that majority of the Ummah is engaged in everyday and so routinely
which are often overlooked and justified through obtaining Fatwa's for
the purpose of legitimizing their actions:
Buying houses on mortgages (interest);
Holding Credit on credit cards;
Eating non halal meat and foods (MacDonald, KFC, etc.)
Disobedience to parents and ill treatment of either wife or husband;
Sending of children to Islamic school but not practicing Islam themselves
Calling other Muslim brothers Miskeen (poor) based upon nationality
Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);
Engaging in fraud and corruption
Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.
Islam cannot be customized to suit individual needs and lifestyles.
This is a great hypocrisy. One can ask themselves how pious and strict
follower of theQuran and Sunnah, am I in reality? Stay away from
haram, shirk and Kufr and try to follow other Hadiths as well in order
to fulfill the claim of being strict followers of Quran and Sunnah.
dhalatin fin-naar" Al-Hadith (Sahih Muslim). Translation of the above
Hadith: Every innovation is a misguidance and every misguidance goes
to Hell fire.
IMAM SHAFI'S EXPLANATION OF THE ABOVE HADITH:
Kullu bida'tin daiala:"Every innovation is a misguidance"? Doesn't the
term "every" include all innovations?" Such anobjection stems from
themisinterpretation of the term kull ("every") in theHadith to be all
encompassing without exception, whereas in Arabic it may mean"Nearly
all" or "the vast majority." This is how al-Shafi'i understood it or
else he would have never allowed for any innovation whatsoever to be
considered good, and he is considered a hujja or "Proof," that is,
reference without peer for questions regarding the Arabic language.
Thestylistic figure of meaning the part by the whole, or nechdoche in
English is in Arabic: 'abbara 'an al-kathratf biat-kulliyya. This is
illustrated by the use of kull in the following verse 46:25 of the
Quran in a selective or partial sense not a universal sense:
"Destroying all things by commandment of its Lord. And morning found
them so that naught could be seen save their dwellings". Thus, the
dwellings werenot destroyed although"all" things had been destroyed.
"All" here means specifically the lives of the unbelievers of 'Ad and
their properties except their houses.
ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM?
Prophetic saying as stated in Sahih Muslim is known even to common
Muslims, let alone scholars: "He who inaugurates a good practice
(sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and
of all who perform it after him, without diminishing their own rewards
in theleast. " Tirmizi, Page 92.
Imam Nawawi said in Sahih Muslim (6-21):
"The Prophet's saying 'every innovation is a general-particular and
itis a reference to most innovations. The linguists say, 'Innovationis
any act done without a previous pattern, and it is of five different
kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal
Sifaat,"Innovation in religious law is to originate anything which did
not exist during the time of the Prophet, and it is divided into good
and bad." He also said,"al-muhdathat (pi. for muhdatha) is to
originate something that has no roots in religious law. In the
tradition of religious law, it is called innovation, and if it has an
origin within the religious law, then it is not innovation. Innovation
in religious law is disagreeable, unlike in the language where
everything that has been originated without a previous pattern is
called innovation regardless of whether it is good or bad."
Sheikh al-Islam lbn HajarAl Asqalani, the commentator on al-Bukhari,
said,"Anything that did not exist during the Prophet's time is called
innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim al-Junaid, said, "I heard
Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy
innovation and blameworthy innovation, and anything that disagrees
with the Sunnah is blameworthy."
Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he
said,"Innovations are of two types: that which contradicts the Quran,
the Sunnah, or unanimous agreement of the Muslims is an innovation of
deception,while a good innovationdoes not contradict any of these
things."
IN CONCLUSION:
Clearly, we can see from the opinions of the righteous scholars, that
to define innovations in worship as wholly negative without exception
is ignorant. For these pious knowers,among them, Imam Shafi'i and Imam
Nawawi, declared that innovations could be divided into good and bad,
based on their compliance with, or deviance from religious law. Can
the latter day scholars of Islam (who came after I 1 00 years) claim
that they understand the Quran and Hadith better than the Sahaba and
the Salaf-Us-Saliheen? If 'every' innovation is a misguidance then the
following too are all innovations which originated two centuriesor
more after Sahaba RA:Reading eight raka in Tarawih; Translations of
Quran; Writing Tafseers; collection and classification of Ahaadiths;
Principles of Jurisprudence; The four schools of Fiqh, Stoned and
carpeted Mosques, use of loud speakers in mosques etc.
Therefore, anything thatdoes not have roots originating to the Quran
and Sunnah is considered a bad innovation. But the following
practices, suchas recitation of the Quran in gatherings; Recital of
Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating
the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him)
has clear and authenticated roots to the Quran and Sunnah. Where in
Quran and Hadith all these gatherings are declared as haram or
prohibited? Proof of such acts is indicated as follows: On Mawlid:
"Abi Qatadat said that the Prophet was asked about fasting on Monday
and he said 'That was the day I was born."' This Hadith is a clear
evidence of the importance of the commemoration of the Prophet's e
birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book
Lataif al-maarif (p. 98), in explaining this Hadith of Muslim said,
"It is good to fast on the days that Allah honored and favored his
servants."
It is incumbent not only on Muslims but on all human beings to rejoice
in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali
said,"The best favor that Allah has granted this nation is the birth
of Prophet Muhammad (PBUH) when he was sent to humanity. " We did not
send you except as a mercy to the whole Universe' (AlAnbiya'107. So we
review and recall Allah's favor of sending the Prophet by fasting on
that day". 'Of the favor and mercy of Allah let them rejoice" (Yunus,
58).
Below is a divine order for all the believers to send Salutations on
Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran-
Allah and His angels sends blessings on the Prophet (Peace be upon
HIM)"-. O'you believes! You too send Salutation on beloved Prophet
(Peace be upon HIM)" (33:56)
What does the Quran sayabout Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For them has
Allah prepared forgiveness and a great reward." (33:35)
"Those who remember their Lord standing, and sitting, and lying on
their sides" (3:191)
" Men whom neither traffic nor merchandise can divert from Remembrance
of Allah nor from regular Salaat, nor from regular practice of Zakaat.
(24:37)
"Those who believe, andwhose hearts find comfort in the remembrance of
Allah! Aye! It is in the remembrance of Allah that hearts can find
comfort;" (13: 28)
What do the Hadith say about Dhiker in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember them
in My heart; and those that remember Me in a gathering, I remember
them (i.e. make mention of them) in a gathering better than theirs.
(This can include recitation of Quran, Durood (Salat-o-Salaam) and
other Dhiker Allah)
In Bukhari and Muslim: The Prophet (Peace be upon him) said that
Allahhas angels roaming the roads to find the people of dhikr, i.e.
those who say La ltaha ltiabah and similar expressions, and when they
find a group of people (Qaom) reciting dhikr, they call each other and
encompass them in layers until the first heaven -- the location
ofwhich is in Allah's knowledge. (This is to say, an unlimited number
of angels are going to be over that group
Ibn 'Umar reported that the Prophet (Peace be upon him) said: "When
you pass by the gardens of Paradise, avail yourselves of them." The
Companions asked:"What are the gardens of Paradise, 0 Messengerof
Allah?" He replied:"The circles of dhikr. There are roaming angels of
Allah who go about looking for the circles of dhikr, and when they
rind them they surround them closely." Tirmidhi narrated it (Hasan
Gharib) and Ahmad.
Abu Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace
be upon him) said,"When any group of men remember Allah, angels
surround them and mercy covers them, tranquility descends upon them,
and Allah mentions them to those who are with Him." Narrated by
Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.
Those who call upon Bida'h (innovations):
For those who insist on scrutinizing Bida'h should rather pay more
attention to Haram and major sins. The following are typical examples
that majority of the Ummah is engaged in everyday and so routinely
which are often overlooked and justified through obtaining Fatwa's for
the purpose of legitimizing their actions:
Buying houses on mortgages (interest);
Holding Credit on credit cards;
Eating non halal meat and foods (MacDonald, KFC, etc.)
Disobedience to parents and ill treatment of either wife or husband;
Sending of children to Islamic school but not practicing Islam themselves
Calling other Muslim brothers Miskeen (poor) based upon nationality
Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);
Engaging in fraud and corruption
Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.
Islam cannot be customized to suit individual needs and lifestyles.
This is a great hypocrisy. One can ask themselves how pious and strict
follower of theQuran and Sunnah, am I in reality? Stay away from
haram, shirk and Kufr and try to follow other Hadiths as well in order
to fulfill the claim of being strict followers of Quran and Sunnah.
PROHIBITION OF DEPICTING ANIMATE LIFE
One should realize that the prohibition of picture making is EXTREMELY
SEVERE, that it is counted among the enormities, and the threats
against doing it are very emphatic. ImamBukhari and Imam Muslim relate
that a mancame to Ibn Abbas (Allah be well pleased with himand his
father) and said, "My livelihood comes solely from my hands, and I
make these pictures. Can you give me a legal opinion about them" Ibn
Abbas told him, "Come closer,' and the man did. "Closer," he said, and
theman did, until he put his hand on the man's head and said: "Shall I
tell you what I heard from the Messenger of Allah, Prophet Muhammed
(Allah bless him and givehim peace) I heard the Messenger of Allah
say, "Every maker of pictures will go to the fire, wherea being will
be set upon him to torment him in hell for each picture he made. So if
you must, draw tress and things without animate life in them."
And Imam Tirmidhi relates that the Prophet (Allah bless him and
givehim peace) said, "On the Day of Judgment, part ofthe hell fire
will come forth with two eyes withwhich to see, two ears with which to
hear, and a tongue with which to speak, saying, 'I have been ordered
to deal with three: he who holds there is another god besides Allah,
with every arrogant tyrant, and with makers of pictures."
And Bukhari, Tirmidhi, and Imam Nasa'i relate the prophetic hadith
form Ibn Abbas, "Whoever makes a picture, Allah shall torture him with
it on the Day of Judgment until he can breathe life into it, and he
will never be able to."
The reason for the unlawfulness of pictorialrepresentation is that it
imitates the creative act of Allah Most High, as is indicated by the
hadith related by Imam Bukhariand Imam Muslim that A'isha (Allah be
well pleased with her) said, "The Prophet (Allah blesshim and give him
peace)returned from a trip, and I had draped a cloth with picture on
it over a small closet. When he saw it, he ripped it down, his face
colored, and he said, "A'isha, the people most severely tortured by
Allah on the Day of Judgment will be those who try to imitate what
Allah has created,"
The foregoing hadiths show that producing representation is unlawful
under any circumstances, and just as making a picture is unlawful, so
too is procuring one, because the threat that pertains to the users,
for pictures are only made to be used.
The determining factor in the prohibition of procuring images is the
purposes for which they are procured. For example, someone who buys
cookies with the shape of animals is not doing wrong if his purpose is
to eat, though the maker of them is doing wrong. And similarly with
books containing pictures, if the buyer intends obtaining the text,
then the presence of pictures is the fault of the printer, not the
buyer. The same holds for photographs required for official documents:
the authorities are responsible for the sin, not the individual
forcedto comply.
SEVERE, that it is counted among the enormities, and the threats
against doing it are very emphatic. ImamBukhari and Imam Muslim relate
that a mancame to Ibn Abbas (Allah be well pleased with himand his
father) and said, "My livelihood comes solely from my hands, and I
make these pictures. Can you give me a legal opinion about them" Ibn
Abbas told him, "Come closer,' and the man did. "Closer," he said, and
theman did, until he put his hand on the man's head and said: "Shall I
tell you what I heard from the Messenger of Allah, Prophet Muhammed
(Allah bless him and givehim peace) I heard the Messenger of Allah
say, "Every maker of pictures will go to the fire, wherea being will
be set upon him to torment him in hell for each picture he made. So if
you must, draw tress and things without animate life in them."
And Imam Tirmidhi relates that the Prophet (Allah bless him and
givehim peace) said, "On the Day of Judgment, part ofthe hell fire
will come forth with two eyes withwhich to see, two ears with which to
hear, and a tongue with which to speak, saying, 'I have been ordered
to deal with three: he who holds there is another god besides Allah,
with every arrogant tyrant, and with makers of pictures."
And Bukhari, Tirmidhi, and Imam Nasa'i relate the prophetic hadith
form Ibn Abbas, "Whoever makes a picture, Allah shall torture him with
it on the Day of Judgment until he can breathe life into it, and he
will never be able to."
The reason for the unlawfulness of pictorialrepresentation is that it
imitates the creative act of Allah Most High, as is indicated by the
hadith related by Imam Bukhariand Imam Muslim that A'isha (Allah be
well pleased with her) said, "The Prophet (Allah blesshim and give him
peace)returned from a trip, and I had draped a cloth with picture on
it over a small closet. When he saw it, he ripped it down, his face
colored, and he said, "A'isha, the people most severely tortured by
Allah on the Day of Judgment will be those who try to imitate what
Allah has created,"
The foregoing hadiths show that producing representation is unlawful
under any circumstances, and just as making a picture is unlawful, so
too is procuring one, because the threat that pertains to the users,
for pictures are only made to be used.
The determining factor in the prohibition of procuring images is the
purposes for which they are procured. For example, someone who buys
cookies with the shape of animals is not doing wrong if his purpose is
to eat, though the maker of them is doing wrong. And similarly with
books containing pictures, if the buyer intends obtaining the text,
then the presence of pictures is the fault of the printer, not the
buyer. The same holds for photographs required for official documents:
the authorities are responsible for the sin, not the individual
forcedto comply.
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