She is the sister of ‘Umar radiyallâhu ‘anhu. She had accepted Islam before her brother. Her husband, Sa’îd bin Zayd, had also become a Muslim. ‘Umar radiyallâhu ‘anhu had not become a Muslim as yet. Both of them were keeping their Islam a secret out of fear for him. Once, ‘Umar heard her reciting the Quran. Upon hearing this, he became very angry with both of them. Let alone his brother-in-law who was a man, even his sister informed him clearly and unhesitatingly that they had become Muslims and were indeed reciting the Quran. If he wished, he could hit them or leave them (it will not change their minds in any way). ‘Umar replied: “Let me see the Quran as well.” The moment he saw it and heard it, the light of îmân entered his heart, he went straight to Rasûlullâh sallallâhu ‘alayhi wa sallam and became a Muslim.
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?
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:
Gyaarwi Shareef is the name given to that feast prepared on the eleventh of every lunar month in the name of Hadhrat Mahboob Ghauth Sheikhul Mashaaikh Abdul Qaadir Jilaani (rahmatullahi alaih). In this regard a few points are worth pondering over:
(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.
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]
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:
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:
We do not have permission to veer from or change the method which has been reported from Nabi (sallAllaahu alaihi wasallam). I am certain that big, big Bid`ahs spring up from such sources. The root of all these sources is as I have mentioned earlier, i.e. it is a Bid`ah to introduce as part of the Deen something which was not reported from Nabi (sallAllaahu alaihi wasallam), the Sahaabah (radhiAllaahu anhum) or the Taabieen (rahmatullahi alaihim). Sufficing upon this we will hereunder list a few important rules.
(9). Now I will outline a few principles, which will assist in easily differentiating between Sunnat and Bid`ah. The mother of all principles is the one I have mentioned above, that to understand anything to be part of the Deen which was not practiced by the Salf-e-Saaliheen, is a Bid`ah. Now, we will list some corollary principles: