THE RULING REGARDING THE LENGTH OF THE BEARD


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

Question:

“I trust that Hadhrat is in good health. I am making a request to you regarding research on the Mas`alah of the beard. I hope that you will enlighten me on the subject. We have heard that the Deobandis, Barelwis, Ahle Hadith and pious personalities of every faction have placed considerable stress on the beard.

March 30, 2011

THE RULING OF THE BEARD


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

Question:

1. What is the Shar`i status of a beard — Is it Waajib or Sunnat? Is the shaving of a beard Makrooh or Haraam? Many people understand the keeping of a beard to be a Sunnat, which if kept is meritorious and if not kept then there is no sin. How correct are these views?

2. Is there a specified length in the Shariah for a beard? If there is then what is it?

March 28, 2011

PLACING FLOWERS ON THE GRAVES


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

Question:
You have stated in answer to a question which appeared in the daily Jang on the 12th of December that to place flowers on a grave is contrary to the Sunnat. In the 19th December issue a person by the name of Shah Turaabul Haq Qaadri has labelled you a Jaahil (ignoramus) and has stated that you are ignorant of Qur`aan Majeed and Sunnah and he has stated this act (placing flowers on the grave) as a Sunnah. This has placed many people in trepidation. You could kindly remove the doubt.

March 26, 2011

Bidah (Innovation)


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

In conclusion, I would like to list a few things which the Ulama of the Ahle Sunnat Wal Jamaat have branded as Bid`ah. All Muslims of the Ahle Sunnat Wal Jamaat must necessarily abstain from such acts. Those who practice these acts are not from the Ahle Sunnat, rather they belong to the Ahle Bid`ah:

To have all sorts of functions and festivities at the gravesites.

To solidify the graves.

To construct domes at the graves.

To drape sheets (Chadars) over the graves.

To prostrate at the graves.

To make Tawaaf there.

March 15, 2011

KHATAM AT FEASTS


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

It is noted that when people feed as a token of Isaal-e-Thawaab then some Miajee (molvi) has to read something (over the food / at the feast). Some people call it Faatihah Shareef and others call it Khatam Shareef. Upon cursory inspection of this act it appears to be commendable, and some people are smitten by it purely due to this external façade. However, some points regarding it need to be studied:

March 13, 2011

ISAAL-E-THAWAAB


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

(1). The reality of Isaal-e-Thawaab is that whatever good deed you do, and it is accepted by Allaah Ta`ala, then you make an intention or a dua that Allaah Ta`ala bestow the reward thereof to some living or dead person. After understanding this definition of Isaal-e-Thawaab, you should know the following three Mas`alahs:

1. The deed which you carry out must be such that you have hope that it can earn you reward. Otherwise, if you cannot get any reward for it then how can you convey the reward to another person? Hence, that action which is contrary to the Shariah or Sunnah, will be deprived of any reward. To expect to convey reward with such an action is having high hopes.

March 9, 2011

Imaam who does not perform the Sunnats after the Fardh of Jumuah


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

You have mentioned regarding the Khateeb Saheb (Imaam) who does not perform the Sunnats after the Fardh of Jumuah. It is a common trait amongst the Arabs that they attach scant importance to Sunnats and Nafls. In this regard I wish to present a few points:

Firstly, Allaah Ta`ala has ordained the Nawaafil as an expiation for the deficiencies in the Faraaidh. This is the reason why the Shariah has placed much stress on Nawaafil and Sunnan, and the Ahaadith has expounded on its virtues. It is reported in one Hadith that the person who regularly performs twelve Rakaats daily, besides his Fardh Salaat, then Allaah Ta`ala will grant him a palace in Jannat; (the 12 rakaats are) four before Zuhr, and two after, two after Maghrib, two after Esha and two before Fajr Salaat. [Mishkaat, page 103]

March 7, 2011

MOULANA MAUDUDI Part 9


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

After the Qur`aan, the Hadith is the most important source of Islaamic knowledge. Maududi‟s opinion regarding the Hadith is also very vague. Briefly, I will mention a few points.

Firstly, according to the Ulama, Hadith and Sunnat are synonymous, but Mr. Ghlaam Ahmad Parwez, Dr.Fazlur Rahman and others have differentiated between the two. Maududi has also adopted the same belief but fails to clarify the difference. [Refer to Rasaail Wa Masaa`il, page 310 part 1]

Secondly, he claims to be an authority on the Messenger. Hence he makes his own decision regarding the authenticity of a Hadith. He writes:

March 5, 2011

MOULANA MAUDUDI Part 8


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh

The origin of the Islaamic Shariah is derived from four important factors which are known as the four principles. They are the Qur`aan. the Hadith-e-Nabawi, consensus of opinion (Ijma)and deductions of the Mujtahideen (Qiyaas). The fact that Maududi distances himself from the predecessors and deduces his own understanding of the four principles is indeed shocking. Regarding the Qur`aan he claims that its teachings were gradually distorted and forgotten, and after the period of revelation it became meaningless (Nauthubillaah). He writes in his book “Qur`aan Ki Chaar Bunyaadi Istikaahe” that the four words Ilaah (Allaah), Rabb (Sustainer), Deen (religion) and Ibaadat (worship) have a basic importance in Qur`aanic terminology. The reason for their importance according to him is:

March 3, 2011