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Friday, February 12, 2016

General, Dought & clear, - * Does a reprehensible pause [when reading Qur’an] lead to kufr?

mwb
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I read a fatwa regarding interrupting an ayah or not completing it leading to kufr.In quran classes teachers may read some words from an ayah without completing it or read a few words from the middle of an ayah without starting from the beginning.If the intention is for teaching how to read and show how words join together is this still regarded as blameworthy if the teacher does not intend to disrespect the Qura'n?
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Praise be to Allah
These words, in the general terms mentioned in the question, are clearly incorrect and are definitely contrary to the practice of the Muslims and all the imams or leading scholars, which is to quote part of a verse in their writings, lessons or khutbahs, without necessarily having to quote or write the entire verse as it appears in the Mus-haf. Rather they limit it to quoting of the verse only the part that is relevant to the context and relevant to the meaning they are trying to establish, so long as what is quoted of the verse is clear and readily understood.
If what you say is something that was said by one of the religious scholars, then he could not have meant it in general terms referring to all kinds of pause, as the questioner understood it. The only way we think he could have meant it is that what he was referring to was a type of pause that is reprehensible, as in the case of a reciter who comes to a verse such as that in which Allah, may He be exalted, says (interpretation of the meaning):“So know (O Muhammad (blessings and peace of Allah be upon him)) that La ilaha ill-Allah (there is no god but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allah knows well your moving about, and your place of rest (in your homes)” [Muhammad 47:19], and he recites “there is no god” then pauses there, without any good reason that would compel him to pause there, and without resuming the recitation by repeating some of the words in such a way as to make the meaning clear and make the context of the words understandable.
Pausing in such a manner is blameworthy and extremely reprehensible, as is quite obvious. Whoever does that deliberately, intending to convey that distorted meaning, is undoubtedly a disbeliever.
There are also other kinds of blameworthy pauses that corrupt the meanings of the words or give the impression of a meaning that is not intended by the text.
Az-Zarkashi said inal-Burhaan fi ‘Uloom al-Qur’an(1/352-353): What is reprehensible is that which leads to the meaning not being understood, such as saying “al-hamd” [on its own]; there should be no pause on this word, or on any word without its adjective or predicate.
Even worse than that is pausing on phrases such as“Surely, they have disbelieved who say” [al-Maa’idah 5:72](because the following phrase is“ ‘Allah is the Messiah (‘Eeesa (Jesus)), son of Maryam (Mary)’”) and“And if any of them should say” [al-Anbiya’ 21:29](because the following phrase is“ ‘Verily, I am an ilah (a god) besides Him (Allah)’”); or starting from phrases such as“Allah is the Messiah, son of Maryam (Mary)” [al-Maa’idah 5:17], “Allah is the third of the three (in a Trinity)” [al-Maa’idah 5:73]and“Verily, I am an ilah (a god)” [al-Anbiya’ 21:29], because it is impossible for the meaning to be correct if you begin in this manner. Whoever does that deliberately, intending that (distorted) meaning, is a disbeliever.
Similarly reprehensible is stopping at the following phrases:“So the disbeliever was utterly defeated and Allah” [al-Baqarah 2:258],“For those who believe not in the Hereafter is an evil description and for Allah” [an-Nahl 16:60]and the like, or“and if there be only one, for her is the half and for his parents” [an-Nisa’ 4:11]and“Only those will respond, who listen and the dead” [al-An‘aam 6:36].
Even worse and more reprehensible than that is stopping on a negation without completing the idea, as in the following examples:
“There is no god but Allah”
(pausing after the phrase “there is no god”, without completing the sentence, is wrong)
“And We have sent you (O Muhammad (blessings and peace of Allah be upon him)) not but as a bearer of glad tidings and a warner”
[al-Isra’ 17:105]
(pausing after the phrase “we have sent you not” is wrong).
Also, pausing at the end of the following quotations is wrong:
“Allah has promised those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise) and those who disbelieve…”
[al-Maa’idah 5:9-10]]
“Those who disbelieve (in the Oneness of Allah, and in the Message of Prophet Muhammad (blessings and peace of Allah be upon him)), and hinder (men) from the Path of Allah (Islamic Monotheism), He will render their deeds vain, and those who believe…”
[Muhammad 47:1-2].
If the reader has no choice but to stop in order to take a breath, that is permissible, but then (when he resumes reading) he should go back to the phrase that came before it and connect it to what comes after it, and there is nothing wrong with doing so. End.
See also the answer to question no. 206964
Conclusion:
There is nothing wrong with what reciters, teachers and writers do of quoting only part of a verse, or stopping at a word within the verse, unless doing so may lead to a meaning that is not appropriate, as explained above.
And Allah knows best.






















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General, Dought & clear, - * Was there consensus on the permissibility of absolute taqleed of one of the four madhhabs?

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

Is there any ijma of scholars regarding absolute taqleed of any of the four madhab in the third century hijjri? what this is meant by this ayat " obey Allah and the messenger and those who are given authority. if you disagree in anything, plz refer to Allah and his Prophet". i was reading that this ayat refer to absolute taqleed of any four school of thoughs and 2nd part "in case of disagreement" is only for the scholars/mujjadid, not for other people. Does this means that Quran and sunnah can only be understood by elite of scholars. People other than scholars, are bound to follow any of the four school of thoughts.
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Praise be to Allah
It is not obligatory for the Muslim to follow a specific madhhab, whether it is one of the four madhhabs or otherwise, and it is not permissible for the Muslim to follow anyone in the religion of Allah, may He be exalted, in the sense that he does not differ from him in any matter, small or great (this is what is meant by “absolute taqleed”).
Concerning that, Shaykh ash-Shanqeeti (may Allah have mercy on him) said inAdwa’ al-Bayaan fi Eedaah al-Qur’an bi’l-Qur’an(7/307):
With regard to the type of taqleed (following) in which the later generations differed from the Sahaabah and other generations that are stated (in a hadith) to be the best, it is following one specific man to the exclusion of all other scholars. This type of following is not prescribed in any text of the Qur’an or Sunnah, and was not advocated by any of the companions of the Messenger of Allah (blessings and peace of Allah be upon him) or any of the three generations which are stated to be the best.
It is contrary to the views of the four imams (may Allah have mercy on them). Not one of them advocated absolute adherence to the view of one particular man, to the exclusion of all other Muslim scholars.
Therefore following a particular scholar is one of the innovations of the fourth century, and whoever claims otherwise, let him point out to us any one individual from the first three generations who adhered to the madhhab of a particular man. But he will never be able to do that, because it never happened at all. End quote.
The imams (may Allah be pleased with them) forbade people to follow them in this manner (taqleed). Imam Ahmad said: Do not follow me, and do not follow Maalik or Thawri or al-Awzaa‘i. Learn from the sources from which they learned. He also said: It is a sign of a person’s lack of understanding that he follows others in religious matters.
End quote fromI‘laam al-Muwaqqi‘een ‘an Rabb al-‘Alaameen(2/139)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:
What do the leading religious scholars (may Allah be pleased with them all) say about a man who is asked “What is your madhhab?” and he says, “Muhammadi; I follow the Book of Allah and the Sunnah of His Messenger Muhammad (blessings and peace of Allah be upon him)”?
When it is said that every believer should follow a madhhab, and whoever does not have a madhhab is a devil, he says: “What was the madhhab of Abu Bakr as-Siddeeq and the caliphs after him (may Allah be pleased with them)?”
And it is said to him: you must follow one of these madhhabs. Which them is in the right?
He replied:
Praise be to Allah. All that people are required to do is to obey Allah and His Messenger.
With regard to those who are in authority, whom Allah instructed the people to obey in the words (interpretation of the meaning):“Obey Allah and obey the Messenger (Muhammad (blessings and peace of Allah be upon him)), and those of you (Muslims) who are in authority” [an-Nisa’ 4:59], it is only obligatory to obey them within the framework of obedience to Allah and His Messenger, and not independently of that. Then Allah says:“(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (blessings and peace of Allah be upon him), if you believe in Allah and in the Last Day. That is better and more suitable for final determination” [an-Nisa’ 4:59].
If the Muslim is faced with a novel issue, then he must ask someone who he believes will give him a verdict on the basis of the laws of Allah and His Messenger, no matter what his madhhab is. It is not required of any Muslim to follow a particular scholar in all that he says, and it is not required of any Muslim to adhere to the madhhab of any specific individual other than the Messenger (blessings and peace of Allah be upon him) in all that he enjoins and says. Rather anyone’s view may be accepted or rejected, except that of the Messenger of Allah (blessings and peace of Allah be upon him).
As for a person following the madhhab of a particular individual because he is unable to learn about the rulings of Islam except through him, this is acceptable, but it is not something that is obligatory for everyone, if one is able to learn about the rulings of Islam by other means. Rather each individual is required to fear Allah as much as he can and seek knowledge of what is enjoined by Allah and His Messenger, so that he may do what is enjoined and refrain from what is forbidden. And Allah knows best.
End quote fromMajmoo‘ al-Fataawa(20/208-209)
We have previously explained that whoever is able to derive shar‘i rulings directly from the Qur’an and Sunnah may refer directly to them as those who came before him did, and it is not permissible for him to follow anyone. Rather he should follow what he believes is the truth, but it is permissible for him to follow others with regard to that which he is unable to work out and needs to know. Please see the answer to question no. 21420.
With regard to the words of Allah, may He be exalted (interpretation of the meaning):“O you who believe! Obey Allah and obey the Messenger (Muhammad (blessings and peace of Allah be upon him)), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (blessings and peace of Allah be upon him), if you believe in Allah and in the Last Day. That is better and more suitable for final determination” [an-Nisa’ 4:59], there is nothing in this verse to indicate that one should follow the four imams; rather it is a command to obey Allah, may He be exalted, and His noble Messenger, and to obey those in authority. Those in authority are the rulers who rule in accordance with what Allah has revealed, and the scholars and fuqaha’ who follow the commands of Allah, may He be glorified and exalted, without limiting that to a specific scholar.
Al-Baghawi said in hisTafseer(2/239):
The scholars differed as to what is meant by “those of you (Muslims) who are in authority”. Ibn ‘Abbâs and Jâbir (may Allah be pleased with them) said: They are the fuqaha’ and scholars who teach the people about their religion. This is also the opinion of al-H@asan, ad@-D@ah@h@âk and Mujâhid. The evidence for that is the verse in which Allah, may He be exalted, says: “if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)” [an-Nisa’ 4:83]. Abu Hurayrah said: They are the rulers and governors. ‘Ali ibn Abi T@âlib (may Allah be pleased with him) said: It is the duty of the ruler to rule in accordance with that which Allah has revealed and to fulfil trusts. If he does that, it is the duty of the people to listen to him and obey.
End quote.
With regard to the words of Allah, may He be exalted, “(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (blessings and peace of Allah be upon him), if you believe in Allah and in the Last Day. That is better and more suitable for final determination” [an-Nisa’ 4:59], this is addressed to everyone who is qualified to understand the evidence (mentioned in Qur’an and Sunnah). As for one who is not qualified to do so, he has to ask people of knowledge and act upon whatever verdict they give.
Al-‘Aamidi said inal-Ihkaam fi Usool al-Ahkaam(4/228):
With regard to the ordinary Muslim and one who is not qualified to engage in ijtihaad, even if he has some limited Islamic knowledge, they have to follow the view of the mujtahid and follow his fatwa, according to the scholars of usool.
And Allah knows best.

Wednesday, February 10, 2016

Women Site, * Hijaabis without Hijaab

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The woman’sHijaabis no trivial matter to be left for fashion designers to misuse or divert from its essence and transform into a dress just like any other that is far from theSharee‘ahapprovedHijaab. TheHijaabis religion and identity, and through it the woman worships her Lord, draws near to Him and is known and distinguished. DoesHijaabnowadays reflect these goals and their relevant behavioral and moral adherence to theSharee‘ah? If not, what are the causes of this contradiction and how can we eliminate them? Some people consider veiled women who do not adhere to other Islamic teachings as evidence against Islam and judge Islam through them.
Shaykh Jamaal Qutb, a deputy of the Al-Azhar Fatwa Committee, answers these questions in the following dialogue about‘Hijaaband Adherence to Islamic Teachings’:
First of all, what are the rules and obligations thatHijaabenjoins upon the manners and behavior of the Muslim woman?
Hijaabis an obligation on every Muslim woman and at the same time it represents two types of requirements. First, in principle, it represents moral adherence to all the religious obligations whether pertaining to creed, legislation or ethics. Second, it represents a visible custom that the woman appears behind. Accordingly, her doctrinal, legislative and ethical belonging will be known. Consequently, wearing theHijaabdoes not absolve the woman of her adherence to Islamic teachings and performing obligations. Also the woman's adherence to other Islamic teachings does not absolve her from wearingHijaab.
What, then, is your interpretation of the contradictions and violations that are seen of some veiled women, such as intermixing between the two sexes, showing their beauty before non-Mahram ]marriageable[ men and befriending men, which are taken as evidence against Islam?
If the woman wearsHijaab, her clothes should reflect her behavior and morals considering that this is a part of her identity as a Muslim woman. If she wears theHijaabwithout abiding by the morals and legislation of Islam, then herHijaabis futile. Also, for the woman who generally abides by theSharee’ahand manners of Islam without wearing theHijaab, her abiding by theseSharee’ahrules is of no value. This is because the relationship between theHijaaband applying the obligations of Islam are likeWudhoo')ablution( and prayer; performingWudhoo'does not absolve the person from prayer and no prayer is valid without performingWudhoo'.
Wearing theHijaabis part of the woman’s clothes before others which represent her, her chastity and her abidance by Islamic teachings. If a woman who wears theHijaabmakes a mistake, then, she is like any human who makes mistakes. Therefore, people should ascribe the mistake to the person who makes it, not to the whole society or to Islam as a religion and comprehensive methodology. There are many government ministers who steal or err, are all ministers accused for this act? There are many kings who were corrupt, but were their slips considered the fault of all kings? Therefore, why do the followers of destructive thoughts pressure the Muslim woman by giving them two choices: either not to make a mistake, which is natural for all human beings, or to not wear theHijaab, which is the essence of the religion!
Some females believe thatHijaabmeans they should frown, be stern and isolate themselves. How can you counter these claims?
Hijaabshould not be considered isolation from society; rather, it is self-respect and respecting others, because by covering her body, the Muslim woman considers the feelings of others and does not wish to arouse them without a lawful cause under theSharee‘ah.Hijaabdoes not mean isolation from society, abandoning life’s activities, having a depressed face and speaking in a harsh manner; rather, it is a virtue that declares the chastity of the woman and not her negativism. It reflects her abidance by religion in terms of her behavior and dealings without unlawful exposure of her beauty or immorality.
What is your comment on girls who wear theHijaaband then take it off, justifying it by saying that the important matter is the essence, not the appearance or the clothes?
The answer to this question is related to the answer to the first one. Whenever the Muslim woman adheres toHijaab, or the Islamic dress code, on the basis of creed and conviction, then it is not possible or expected to have her creed shaken or to have second thoughts about whetherHijaabis an obligation like prayer, fasting and other acts of worship.
What should come first, upbringing orHijaab? How can a mother develop in her daughter love for theHijaaband prepare her to adhere to it so that it becomes an act of worship and not merely a custom?
I believe that there is no comparison between the priority of upbringing andHijaab, and that theHijaabis a part of the whole which is upbringing. Raising the girl to wear theHijaabstarts when the child reaches the age of discretion through instruction, imitation, lifestyle, following up and instructing before the order takes the form of a serious command. When the girl reaches the age of puberty or is about to turn fifteen, her adherence to wearing theHijaabcomes in its natural manner and development on the basis of the previous steps of upbringing. In such a case, the girl appreciates her value and the necessity of her distinction and protects herself by wearing theHijaab.Then, a suitable, well-mannered and religious candidate proposes marriage to her.
Fashion houses compete in showing dresses ofHijaabin accordance with the latest fashion trends in a way that might not meet the requirements of theSharee‘ah. How can the girl balance between being fashionable and her adherence to theSharee‘ahapprovedHijaab?
There is no contradiction between being fashionable and adhering to the approved dress code under theSharee‘ah. The first is considered an addition to the woman's financial ability and taste. It is permissible for her to do so as long as she does not use it in unlawful ways and it does not change the descriptions of theSharee‘ah-approved dress code for women which should meet two conditions: it should not be see-through which shows anything that is under it, and it should not outline the shape of her body. Above all, it must cover all that which must be covered of the woman's body.
Finally, I remind every female who believes in Allaah The Almighty and is keen to satisfy Him, of the verse in which He Almighty Says what means: "O you who have believed, upon you is ]responsibility for[ yourselves.Those who have gone astray will not harm you when you have been guided."]Quran 5:105[





















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