Is My Marriage Valid If My Husband Doubted the Truth of Islam?

Question:
Assalamalikum. What is the ruling if a spouse in a marriage expresses doubt in faith (like not being completely sure or fully confident that the Qur’an is the book of God)? Later, he realized his mistake and repented. Is this marriage valid? If there is a difference of opinion among the scholars, what is the ruling according to Shafi Madhab?

Answer:

Wa alaykum al-salam

Thank you for writing to us.

 

Disbelief or Satanic Whispers?

It is important to distinguish between thoughts of disbelief and satanic whispers, on the one hand, and doubt, on the other. If a person doubts whether the Qur’an is the word of Allah, he is neither confirming nor rejecting this. As he has not accepted the word of Allah, he is not considered a Muslim.

A person who has thoughts of disbelief or experiences satanic whispers, while believing in his heart that the Qur’an is the word of Allah, has not left the fold of Islam. [Nawawi, Kitab al-Adhkar]

The Messenger (Allah bless him and give him peace) said, “Certainly, Allah has overlooked for my ummah what arises in their minds as long as they do act it out or vocalize it.” [Bukhari and Muslim]

 

Has He Left the Fold of Islam?

Accordingly, one must determine whether the spouse doubted in the above-mentioned sense, or whether he or she merely had thoughts of disbelief or experienced satanic whispers. In the former case, the spouse has left the fold of Islam. In the latter case, he or she has not.

 

The Status of the Marriage

In the case where a spouse, whether husband or wife, has left the fold of Islam, the spouses must be separated immediately, and the marriage will continue to exist pending the expiration of the woman’s iddah. If the iddah expires while one of the spouses is an apostate, the marriage is dissolved. If the apostate spouse accepts Islam at a later stage, the marriage will have to be performed afresh. However, if the apostate spouse returns to Islam during the iddah, the marriage continues to exist. [Nawawi, Minhaj al-Talibin]

And Allah knows best.

[Shaykh] Abdurragmaan Khan

 

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

Is the Punishment of One Who Consumes Alcohol Death?

Question:

Is the punishment for drinking alcohol more than 3 times death?

Answer:

Assalamu alaykum

Thank you for your question.

A person who drinks alcohol for a fourth time will not be killed according to the majority of scholars, including the four schools of jurisprudence.

The hadith you quote was transmitted by ‘Abdullah ibn ‘Umar (Allah be pleased with him). However, there is a deficiency in the chain of transmission, so the hadith is considered weak and may not be used for legal rulings.

There is another hadith transmitted by Mu’awiyah (Allah be pleased with him) that has a similar meaning and is regarded as authentic. It states that the person who drinks alcohol for the fourth time should be killed.

However, Imam Shafi’i (Allah have mercy on him) and the majority of scholars regard this hadith as having been abrogated because of a hadith in the Sunan of Imam Tirmidhi (Allah have mercy on him). Imam Tirmidhi reports from the companion Qabisa ibn Dhu’ayba that a person who drank alcohol was brought to the Messenger of Allah and lashed. He drank alcohol a second time and a third time and was lashed both times. The Prophet had him lashed again when he drank alcohol for the fourth time, thus abrogating the ruling of killing. This view is the position in all four schools of law, and it is taken by the majority of scholars. [Tuhfa al-Ahwadhi]

I pray that this explanation gives you clear guidance that, according to the majority of scholars, a person is not to be killed on account of the consumption of alcohol even if he consumed it one hundred times. Having said that, it is important to bear in mind that drinking alcohol is a serious crime against Allah Most High and, likewise, so is the consumption of other drugs and intoxicants. Muslims should exert themselves to find ways of avoiding these kinds of evils.

For assistance in abstaining from intoxicants, please follow this link: https://seekersguidance.org/answers/general-counsel/can-help-brother-addicted-drugs/

And Allah knows best.
[Shaykh] Abdurragmaan Khan

 

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

Is It Permissible To Talk While Making Wudu or in the Restroom?

Question:

Is it permissible to talk while making wudu or in the restroom?

Answer:

Assalamu alaykum,

Thank you for writing to us.

Speaking while on the toilet and while making wudu is permissible, although it is discouraged.

 

Speaking While Performing Wudu

As regards speaking while performing wudu, Imam Nawawi said in his magnum opus, al-Majmu’, while discussing the recommended actions of wudu: “and that he does not speak during it without need.” He then quoted Qadi Iyad, stating that the scholars deem it reprehensible (makruh) to speak while performing wudu or ghusl. Imam Nawawi then said there is no clear prohibition on speaking while performing wudu and ghusl. Therefore, the ruling should be understood to be tark al-awla (to leave it is preferable), rather than makruh. [Nawawi, al-Majmu’]

 

Speaking While in the Toilet

As for speaking in the toilet, the scholars distinguish between one who is relieving himself and one who is merely present in the toilet, before or after relieving himself. They say it is reprehensible to speak while passing urine or stool, because the Messenger of Allah (Allah bless him and give him peace) prohibited a person from speaking while relieving himself. However, if the circumstances warrant speaking while relieving oneself, as where a person fears harm may befall him or another, the ruling is lifted and speaking becomes permissible. [Haytami, Tuhfa al-Muhtaj]

As for speaking before or after relieving oneself, it is not considered reprehensible unless one is making dhikr of Allah or reading the Qur’an. In such cases, it is considered makruh, although many scholars view it as haram. [Haytami, Tuhfa al-Muhtaj]

And Allah knows best.

[Shaykh] Abdurragmaan Khan

 

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

If I Love the Messenger, Will I Be with Him in His Level of Paradise?

Question:  Assalam Alaykum, does the love of the Prophet Muhammad, and therefore following all his teachings, elevate one’s status to the highest level of al-Firdaus, just below Al-Waseela? As it is narrated in the hadith, “Among those who love me the most would be the ones coming after me, they would have sold their lives and family just to see me.”  May Allah grant you His Countenance.

Answer:
Wa alaykum al-salam

Thank you for writing to us.

There is no doubt that loving Allah’s Messenger (Allah bless him and give him peace) is one of the most important actions of the heart. Many ahadith refer to the reward of the one who loves him. Perhaps the greatest reward is the one you allude to, namely that, as the Prophet (Allah bless him and give him peace) told us, a man will be with the one whom he loves.

Another narration transmitted by Anas in the Sahihayn of Bukhari and Muslim, shows how the Prophet expanded on the meaning of this statement: A man asked the Prophet, Allah bless him and give him peace, about the final hour, saying “When is the Final Hour?” The Messenger of Allah responded by saying, “What have you prepared for the Final Hour?” He responded, saying, “I have not prepared anything save that I love Allah and His Messenger (Allah bless him and give him peace). The Prophet responded, “You will be with those whom you love.” Anas said they were never happier about anything than the words of the Prophet, “You will be with those whom you love.” He said, “I love the Prophet (Allah bless him and give him peace) and Abu Bakr and ‘Umar (Allah be pleased with both of them) and I hope to be with them on account of my love for them, even though I have not exerted myself in action as they have done.” [Bukhari and Muslim] Thus, Anas (Allah be pleased with him) made it clear that even though our actions may fall short of the actions of the Messenger and the great companions, we will be with them on account of our love for them.

However, this does not mean that the one who will be with Allah’s Messenger will necessarily be in the highest of Jannah in al-Firdaws.  Ibn Hajar stated in Fath al-Bari that the Prophet’s words, “You will be with those whom you love” mean that you will be in their company. In his view, one may be in their company by gathering with them at times, not necessarily all the time. For example, everyone who loves Allah’s Messenger will enter paradise, so they will be with him in Paradise, although their levels in Paradise may differ. [Fath al-Bari]

In his commentary on Muslim, Imam al-Nawawi stated that being with Allah’s Messenger does not necessarily mean being with him in the same level of paradise or being given the same reward as he is given. [Sharh Sahih Muslim]

Accordingly, those who love Allah’s Messenger will be with him by gathering with him, spending time in his company, having the honor of seeing his splendid face and the wonderful light emanating from his most beautiful body and face, kissing his hand or his forehead, and seeing his smile.

However, they will not necessarily be in the highest level of Jannah, particularly as the highest level of Jannah is al-Wasilah, as you mention in your question. Abu Sa‘id al-Khudri said, in a hadith transmitted by Imam Ahmad, that the Prophet (Allah bless him and give him peace) said, “Al-Wasilah is a level in Paradise with Allah above which there is no level, so ask Allah to grant me al-Wasilah”.

In another narration transmitted by Imam al-Tirmidhi from Abu Hurayra, he said that the Messenger of Allah said, “Ask Allah to grant me al-Wasilah”. They said, “O Messenger of Allah, what is al-Wasilah?” He said, “The highest level in Jannah. Know that only one man will attain this level, and I desire to be that man.”

Thus, only the Messenger of Allah will be in al-Wasilah. Scholars have explained that Jannah al-Firdaws is the highest level of Jannah, and it consists of various levels. The highest level is al-Wasilah. Thus, one may enjoy the company of the Prophet but will not be with him at the same level of Jannah, namely al-Wasilah.  One may be in al-Firdaws or even in a lower level of Jannah, but will still enjoy the company of Allah’s Messenger, on account of one’s love for him.

And Allah Most High knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

 

 

What Are the Different Kinds of Envy?

Question:  Assalam alaykum. I have a very bad condition in which I envy the Sahabah/Prophets. I envy them that they will have the highest ranks in Jannah / highest love of Allah while the possibility for normal people like me is very low. What should I do? Does loving Rasul take me to Jannah Waseela?

Answer: 
Wa alaykum al-salam wa rahmatullahi wa barakatuhu

Thank you for writing to us.

The Prophetic narrations refer to two kinds of envy. The first is known as hasad. It occurs where one desires that which another person has and hopes that Allah will remove the favor from him. This kind of envy is haram. The second kind is called ghibtah by scholars. It occurs where one desires that which another person has in terms of good deeds, rank, or proximity to the Messenger Muhammad (Allah bless him and give him peace), while not hoping or desiring that the favor will be removed from him.

The following hadith refers to ghibtah. Ibn ‘Umar (Allah be pleased with them) reported: “The Prophet (Allah bless him and give him peace) said: ‘Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.’” [Tirmidhi]

If your envy is of the second kind, it is not a “very bad condition”, as you say. On the contrary, it is praiseworthy.  Desiring to be with the Messenger Muhammad (Allah bless him and give him peace) in Paradise and wanting to be in his company are beautiful desires for all believers. However, we need to increase our love for him, as well as our following of him. These two qualities go hand in hand. The more we love him, then the more we will follow him. The more we follow him, then the more we will love him. A believer does not increase in love for Allah’s messenger except that he will have his company in Jannah. He said: A man will be with whom he loves.

And Allah knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

 

Are Women Punished More than Men on the Day of Judgement?

Question: Salam Alikum, I have seen a hadith that I am really confused about. The hadith reads, “It used to be said that the people with the worst punishment [on the Day of Judgment] are two: A woman who disobeyed her husband, and a people’s Imam whom they dislike.”

What does the hadith mean? Does it mean that a woman who disobeys her husband will have a worse punishment than a husband who abuses his wife and oppressors her? Does that mean that the punishment for neglecting the rights of the husband is worse than the punishment of a husband who severely abuses his wife without justification and does not give her rights?

Answer:
Wa alaykum al-Salam

Thank you for writing to us.

The hadith you mention is classified as slightly weak, which means it cannot be relied on in matters of fiqh or aqidah. However, even if it were an authentic hadith, it does not mean that women who disobey their husbands are punished more severely than husbands who abuse their wives. The Prophet (Allah bless him and give him peace) warned of severe punishments for different categories of people, including people who behave violently to others.

 

Allah’s Law is Balanced
Know that the Law of Allah is fair and balanced. It brings about stability in the lands and aims at strengthening relationships, honing understanding, and spreading compassion between all human beings. Allah’s Law will never treat anyone unjustly. It does not give preference to one race over another nor one gender over the other. We are all equal, black and white, male and female, in the eyes of Allah and the only thing that distinguishes one from the other is taqwa (Allah-consciousness).

Once this primary and essential understanding is engraved within our hearts, it drives us to find a suitable interpretation or understanding for narrations or traditions that may, at face value, seem to be unjust towards women, or men for that matter.

 

The Hadith in Question
The hadith has been narrated by Imam Tirmidhi in his Sunan and Ibn Abi Shayba in his Musannaf. Both chains of transmission include Ziyad ibn Abi al-Jad who transmits from the companion Amr ibn al-Harith who said, “It used to be said that the people with the worst punishment on the Day of Judgment are two: A woman who disobeyed her husband, and a people’s Imam whom they dislike.”

 

Authenticity
In this instance, the narrator, Ziyad bin Abi al-Ja’d, is classified as layyin al-hadith. This means that the above hadith that he transmitted is slightly weak and should not be used to establish law or belief.

Furthermore, the companion does not attribute these words to the Messenger (Allah bless him and give him peace) directly, although one may understand that he is implying that it is a statement of the Messenger.

 

It’s Meaning
Nonetheless, and even assuming that the narration is authentic, the words used do not suggest that a disobedient wife is worse off than an abusive husband. The Messenger of Allah (Allah bless him and give him peace) used the same wording to refer to other categories of people. He did so to stress the seriousness of a crime, without any bias as to gender. In fact, he used the same phrase when he addressed violence, which would include an abusive husband.

In an authentic narration, he (Allah bless him and give him peace) said, “Indeed those who will be most intensely punished on the Day of Judgment are those who inflicted the most intense punishment on humans in this world” (Musnad al-Humaydi).

And Allah knows best

[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

Masters and Millennials: Acting Upon One’s Knowledge

Acting Upon One’s Knowledge

Masters And Millennials (thirteen) by Shaykh Abdurragmaan Khan

This is the thirteenth part of a series of articles that are based on al-Fawa’id al-Mukhtarah, one of the seminal works of the great scholar al-Habib Zayn bin Sumayt. The book focuses on a range of topics relevant to daily life and modern challenges for Muslims living in the West. In particular, this series is useful for anyone on the path of knowledge or seeking scholarship.


In the Name of Allah, Most Merciful, Most Compassionate

Acting upon one’s knowledge
In the past few podcasts, we have been discussing calling people to Allah by teaching them. In this podcast, we turn to the importance of acting on our knowledge. Imam al-Ghazzali said in Ihya ‘Ulum al-Din, “al-‘amalu bila ‘ilmin la yakun” (action does not exist without knowledge). We need knowledge to act. He also said, “wa al-‘ilmu bila ‘amalin junun” (knowledge without action is madness).
The Prophet (Allah bless him and give him peace), said, “For whoever acts upon his knowledge, Allah will grant him the knowledge that he does not have”. This hadith, which is transmitted by Abu Nu’aym in his Hilyah, has two meanings. Firstly, it means Allah will increase the knowledge of such a person. Secondly, it means Allah will grant him knowledge from Himself (al-‘ilmu al-ladunni”). Allah favoured Sayyidina Khidr with this kind of knowledge.
Habib Ahmad bin Hasan al-Attas narrated a story of a man travelling from Hajrayn to Qaydun every day, which is a four-hour journey. He would travel every day to receive one question and answer from his teacher and then return to his city to act on it. One day he was travelling to Qaydun with his daughter and, when they were about halfway there, he wanted to relieve himself. As he descended from his riding animal, his daughter told him to be patient. She said, “Let me soften the soil so that when you urinate, the urine will not splash on you and soil your clothes”. After he had finished relieving himself, he told his daughter to take him back to Hajrayn. She asked why he did not want to go to Qaydun as he usually did, so he replied, “I have learned a question and answer from you today, and it has benefited me. I have received my knowledge for today. Let me return home. There is no need to go to Qaydun”.
This story illustrates that we can learn from our daughters and sons, and from our younger sisters and brothers. Allah grants knowledge to whom He pleases. We should not reject the bearer of knowledge simply because we regard ourselves as senior to him or her.
Sufyan al-Thawri – a great hadith scholar known for his amazing contribution to the science of hadith – said, “Knowledge calls out to action. When action responds, i.e. when one acts on the knowledge, the knowledge remains. When one does not act on the knowledge, it departs”. He means that the essence and reality of knowledge leaves, and only its form remains. In other words, the turban is there, the jubbah is there, the beautiful speeches are there, but the essence of the knowledge has gone, and it is this essence that benefits us in our relationship with Allah.
Ibrahim ibn Adham said, “I was walking in Makkah one day when I saw a stone upon which was written: ‘Turn me over’. I turned it over and the following words appeared on the other side: ‘You do not act upon that which you know, so how can you seek that which you do not know’”.
Imam al-Haddad said the knowledge you receive is against you until you act on it. Once you have acted on it, it is for you, i.e. it is for your benefit and a means to attain Allah’s mercy and proximity. Students of din must bear this in mind.
Another important issue concerns one who goes against that which he preaches. Allah says, “Do you enjoin right conduct on the people and forget yourselves?” Allah is rebuking the person who does so.
The Prophet (Allah bless him and give him peace) said the first person to be thrown into the fire will be the one who, when Allah says, “We have given you knowledge. What did you do with it?” responds, saying, “I taught people and spread Your din and did da‘wah”. Allah will say, “You have lied”. In other words, you have taught and showed off with your knowledge. You have wanted people to talk about your beautiful classes and your intelligence and your excellent fatwas. Allah will instruct the angels to throw such a person head-first into the fire of Jahannam.
Ibn Simak said, “I admonished people on one occasion and my admonishment pleased me. As I was admonishing, I became impressed with myself. Then I heard someone in the spiritual realm calling to me. He said, ‘You are prescribing for those who are ill and unhealthy so that they may attain good health while you are ill. Do you not know that you must apply this advice to yourself before you apply it to others? Do not prohibit people from following a bad way and then follow it yourself. That is a dishonourable thing to do’”.
In other words, we cannot command others to get up for night prayer (Tahajjud), and to increase in performing good deeds and giving charity while we sleep in the early hours of the morning. However, it is not a problem to encourage others to do good while acknowledging our own weakness.
Our next narration is important. Sayyidina Hasan al-Basri was at home when a group of slaves arrived, telling him that their masters were treating them badly. They asked him to give a Friday sermon about freeing slaves so they could be saved from being treated badly by their masters. Hasan al-Basri listened to their complaints but did not give a khutbah on the topic until after three or four Friday prayers had passed. He then spoke about the importance of freeing slaves and emphasised that Islam encourages owners to set their slaves free.
Islam arrived in a world in which slavery was part of the economic system. Islam did not encourage this economic system but the Prophet (Allah bless him and give him peace) knew that abolishing slavery while it was so important economically would have been disastrous. So Islam adopted a piecemeal approach instead, encouraging the gradual ending of slavery by emphasising the importance of freeing slaves.
After the jumu’ah prayers were over, everyone left the masjid and freed their slaves. One would have imagined that the slaves would be happy. However, they approached Hasan al-Basri, asking why he had allowed them to suffer for three or four weeks before delivering the lecture. He said he had delayed the lecture because it would have been difficult for him to talk about freeing slaves, as he had not owned a slave and therefore could not free one. He had not had the money to buy a slave. He said, “So when Allah made it possible for me to earn some money, I purchased a slave and then set him free. Then I was in the position to call people to do the same, because I had the knowledge and had acted on it”. When you have the knowledge and act on it, and then call others to do the same, you will be much more effective.
Maulana Qasim, said that a bad practice existed in the Indo-Pak subcontinent, in terms of which a widow would not remarry.  The practice was apparently based on a Hindu custom. No one proposed to widows, and their families would not marry them off. This caused great hardship for widows and went against the Qur’anic injunction to marry widows. One day Maulana Qasim delivered a lecture. He spoke about this practice, saying it has no basis and women are suffering. While he was delivering the lecture, someone raised his hand, saying he wanted to ask a question. Maulana Qasim said, “Yes, you may, but please excuse me for a few minutes”. He then left the masjid and returned after a few minutes. He asked the man about his question. The man responded, saying, “You are talking to us about marrying off widows and the bad, un-Islamic practice we may have inherited. What about your sister? She is a widow and hasn’t been married for many years”. Maulana Qasim said, “I felt you were going to ask me about this and I felt guilty that I am not practising what I preach, so I left the masjid and married my sister to the gatekeeper, whom I found to be a good man. I have acted on my knowledge, and this will have a much better impact on the hearts of the people I am teaching”.
The Prophet (Allah bless him and give him peace) spoke out strongly against scholars or callers to Allah who do not practice what they preach. He called them “‘Ulama al-su’” (evil scholars or scholars of misguidance).
We ask Allah to allow us to act on our knowledge. We do not seek in this podcast to discourage you from encouraging others to do good. You should encourage them to do good. However, we must all resolve to act on all the knowledge we are given, no matter how insignificant we think it is. Consider the example of using siwak. Do not regard it, or anything like it, as a small matter. Such practices will elevate our status.
We began our podcast with the narration, “one who acts on their knowledge will be granted knowledge from Allah Himself”. May Allah make that a reality for all of us, Amin.

Can I Purify Impermissible Income and Investments?

Question: I have been investing in stocks and shares and I haven’t been giving the percentage of interest debt a company has taken out to charity from the profit made. Rather I have been reinvesting it and making more money. This has been done knowingly and unknowingly.

Can I still purify my wealth by giving an amount greater than the amount of charity that should have been given in relation to the interest debts/income of the companies I have invested in, or would I have to start afresh with new funds?

 

Answer:

As it is wrong to invest non-permissible income because it belongs to others, you must repent to Allah for having done this. The profit on your investment is halal but you must try your best to return the non-permissible income to its owners.

Sin and Repentance
The non-permissible income that accrued on your original investment did not belong to you. When you invested these monies, you traded with the possessions of others without their permission. The fact that you have done so knowingly adds to the seriousness of the crime. The first thing required of you is to repent to Allah, seeking His pardon and forgiveness.

May Allah pardon us all for our many shortcomings. Amin.

Is Profit halal?
Having said that, it is permissible to take ownership of the profit that accrued on the investment. The 10th-century jurist, Khatib al-Shirbini, said, “If a thief trades with stolen wealth, he is the owner of the profits” (Mugni al-Muhtaj).

Of course, if the proceeds of the company you invested consist of non-permissible income which includes interest and the like, you will have to ensure, as far as possible, that it reaches the rightful owners. By way of example, the interest that the company earned from the bank rightfully belongs to the general public that has been paying the bank interest. Thus, the general public would be the rightful owners of the interest.

Conclusion
Investing in the non-permissible income was impermissible and requires repentance. The profits, however, are halal, and you are the owner thereof. You need to ensure that all the non-permissible income is given to its rightful owners.

May Allah guide us all to that which pleases Him, inwardly and outwardly. Amin.

And Allah knows best
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

 

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

Image of Islam in Media

Question: I am a practising Muslim, but for the last ten years I was deluded about the image of Prophet Muhammad (PBUH), I was watching how the media portrays him. And I started believing that and developed a hatred towards our Prophet. Now, I have read about him and all I can do is love him more than anything. But my past haunts me, I feel like I wasn’t a Muslim for all these years and now even if I have repented, still Allah won’t accept me. How can I seek repentance for forgiveness for my past feelings?

Answer:

It is great news that you have realized how western media could portray a false image of a person. Sadly, regarding the image of Islam and its Prophet (Allah bless him and give him peace), it is not only media that spoils that image, but sadly, many extremist Muslims.

That being said, blaming the media does not free one from guilt. The Quranic injunction requires one to investigate. Allah says, “O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful” (Qur’an 49:6).

Accordingly, your repentance is important. Your ill-thought of Allah’s Messenger should bring you to tears.

Repentance, hope, and forgiveness

However, know that Allah is All-Forgiving, and His Prophet (Allah bless him and give him peace) is kind and merciful. Many people ill-treated Allah’s Messenger. He, however, always forgave and showed mercy. Fudalah bin Umayr (Allah be pleased with him) was filled with hatred for the Messenger (Allah bless him and give peace) so much so that he once set out to kill the Prophet by concealing a dagger beneath his cloak. He followed the Prophet while he was circumambulating the Ka’bah intending to take his life. The Prophet (Allah bless him and give him peace) read his mind, smiled at him, placed his hand on his chest, and prayed for him. Fudalah thereafter transmitted that when the Messenger (Allah bless him and give him peace) placed his hand on his chest, no person under the sun was more hatred to me than him. By Allah, he did not raise his hand from my chest save that he became the most beloved of all people to me.

Loving the Prophet

Loving the Messenger (Allah bless him and give peace) is part of faith. Rather, the perfection of our faith depends on loving him. Our teacher, Habib Muhammad bin Abd al-Rahman al-Saqqaf, once said that if we were to have one atom of the love sayyiduna Abu Bakr (Allah be pleased with him) had for the Messenger, we would be flying out of love.

What I’m trying to convey, is that whatever amount of love we may currently have for the Messenger of Allah (Allah bless him and give him peace), we are very much in need of increasing in that love.

The most effective way of increasing in love for him is to read books on his Seerah and characteristics. Of the most beneficial works in this regard is “Our Master Muhammad” by Shaykh Abdullah Siraj al-Din.  Also, equally important is to attend gatherings of salawat, such as the weekly gatherings of the mawlid.

And Allah knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

 

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

 

When Did The Prophethood of Allah’s Messenger Commence?

Question: Do we believe that Prophet Muhammad (PBUH) was a Prophet before receiving a revelation around the age of 40? What types of knowledge did Prophet Muhammad (PBUH)? Did he have access to all knowledge including that of future events?

Answer:

Assalamu alaykum
Thank you for your question.

When did the Prophethood of Allah’s Messenger commence

Imams Ahmad and Hakim narrated from the companion, Irbad ibn Sariya, that the Messenger of Allah (Allah bless him and give him peace) said, “I was by Allah in the umm al-kitab the seal of Prophets while (Prophet) Adam was still laying on soil (meaning his body was not yet formed).”

In other narrations, he (Allah bless him and give him peace) was asked, when was your Prophethood confirmed? And he (Allah bless him and give him peace) responded, “When (Prophet) Adam was between his body and soul”, meaning that his soul was not yet placed in his body.

In another narration, he (Allah bless him and give him peace) said, “I was the first Prophet created, and the last to be sent.”

Imam Subki when commenting on these narrations confirmed that his Prophethood (Allah bless him and give him peace) was confirmed and established at that time, while he (Allah bless him and give him peace) only existed in the form of his soul [Subul al-Huda wa al-Rashad].

The knowledge of Allah’s Messenger

The Prophet (Allah bless him and give him peace) spoke of the knowledge that Allah favoured him with, in many narrations. Consider the following:

Muadh ibn Jabal (Allah be pleased with him) narrated that once, the Prophet (Allah bless him and give him peace) was late for the Fajr prayer. He then arrived and after leading the prayer, he said, “Indeed, I shall inform you what caused my delay today. I stood in prayer at night and did so for as long as Allah wished. During prayer, I felt tired and when I awoke, I was present before my Lord in the best manner. Allah said, “O Muhammad, do you know what the closest angels are arguing about? I said, O my Lord, I do not know. I then saw that Allah placed His hand (of mercy) between my shoulders until I felt its coolness in my chest. Then, everything became clear for me and I knew it” [Musnad Ahmad]. In another narration, he said (Allah bless him and give him peace), “I then knew everything in the heavens and earth.”

Hudhayfa (Allah be pleased with him) narrated that the Messenger of Allah (Allah be please with him) stood amongst us. He spoke and he did not leave out any occurrence till the day of judgment. Whoever remembered it, remembered it and whoever forgot it, forgot it. Whenever I would see something about which the Prophet (Allah bless him and give him peace) had mentioned that I may have forgotten, I would recall what he said upon seeing it happen [Bukhari].

Based on these narrations, our teacher, Sayyidi al-Habib Umar would often say that only Allah knows the true extent of the knowledge of His Messenger (Allah bless him and give him peace).

And Allah knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

 

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.