Posts

Is It Disbelief to Listen to Songs about Shirk?

Answered by Shaykh Farid Dingle

Question: Assalamu alaykum

Is it disbelief to listen to songs about shirk?

Answer: Wa alaykum assalam,

Listening to forbidden musical instruments, and listening to shirk are two separate sins, neither of which constitute disbelief.

You should repent from both, and leave them both.

Listening to the songs of people who have weak faith (iman) takes away one’s own faith bit by bit. We have to be very selective about what we let our eyes see or ears hear.

Allah Most High says, ‘O you who have believed, protect yourselves and your own families from a Fire whose fuel is mankind and stones.’ [66.6] One of the most important ways of doing this is by monitoring what comes into one’s head through the eyes and ears.

Jalal al-Din al-Rumi says,

اي عاشقان اي عاشقان هنگام کوچست از جهان
در گوش جانم ميرسد طبل رحيل از آسمان

O lovers! O lovers! It’s time to depart from the world,
I can hear with the ear of my heart the drum from the Heavens above.

How can we hope to hear with our hearts when we stuff our physical ears with the vile and sensory? And how can we hope to hear from the ‘Heavens above’ when we give ear to nonsense? “Kaisa khuda hai tu”?! Kaisa gadha hai tu?!

I pray this helps.

Farid

P.S. I don’t know Persian, but I just added it for completeness. You can listen to a rendition of part of Rumi’s poem here.

Wassalam,
[Shaykh] Farid Dingle

Shaykh Farid Dingle grew up in a convert family in Herefordshire, UK. In 2007, he moved to Jordan to pursue traditional studies. Shaykh Farid continues to live in Amman, Jordan with his wife and kids. In addition to continuing his studies he teaches Arabic and several of the Islamic sciences.

Shaykh Farid began his journey in sacred knowledge with intensives in the UK and Jordan (2004) in Shafi’i fiqh and Arabic. After years of studying Arabic grammar, Shafi’i fiqh, hadith, legal methodology (usul al-fiqh) and tafsir, Sh. Farid began specializing in Arabic language and literature. Sh. Farid studied Pre-Islamic poetry, Umayyad, Abbasid, Fatimid, and Andalusian literature. He holds a BA in Arabic Language and Literature and continues exploring the language of the Islamic tradition.

In addition to his interest in the Arabic language Shaykh Farid actively researches matters related to jurisprudence (fiqh) which he studied with Shaykh Hamza Karamali, Shaykh Ahmad Hasanat, and continues with Shaykh Amjad Rasheed. 

Does Profanity Entail Shirk?

Ustadh Farid Dingle clears up a misunderstanding about profanity, swearing, oaths, and shirk.

I’d like to ask about swearing (as in taking an oath). I used to have a habit of using English profanity a lot of times. I’m currently working on it, and Alhamdulillah, I’ve made progress. Instead of using vulgar words, I usually use the more toned-down version of them, like “oh man,” “oh boy,” “darn,” etc.

I’ve read from various sources that swearing in the name of someone or something other than Allah is considered shirk. What does it mean by taking an oath not in the name of Allah? Is saying “minced oaths” included? Does saying, for example, “Oh boy, I’m so mad at this” count as one?

I’m having a hard time understanding the link between the connotation of these phrases and how the law should be applied, since English is not my first language. Thank you for your help.

Such words do not constitute oaths. An oath is when you swear by Allah.

Please see What is the Difference Between a Promise, an Oath, and a Vow?

Training yourself to be grateful

It is worth trying to force yourself to say things like “alhamdulillah” instead because the tongue teaches the heart, and one should thank Allah for everything, and not object to His decree. Please also see Divine Decree, Contentment, and Lessons From the Prophet’s Life.

Over time, if you strive to force yourself to thank Allah for the calamities that befall one, it because easier and easier as if it were are part of the way you are.

Watching One’s Tongue

The Prophet, Allah bless him and grant him peace, said, “When the Son of Adam awakes, all of his limbs denigrate his tongue. They say, ‘Fear Allah concerning us (limbs of the body), for we are only with you (after all). If you go straight, we go straight, and if you go crooked, we go crooked.’” (Tirmidhi)

May Allah make our hearts, minds, bodies and tongues pure and true. Amin.

Farid

Checked and approved by Shaykh Faraz Rabbani.

Pledging Allegiance to Gain Citizenship

Shaykh Abdul-Rahim Reasatis asked if pledging allegiance to a non-Muslim country in order to gain citizenship is a form of shirk.

Question:

Assalam alaykum wa rahmat Allah wa barakatuh.

I have a question regarding the pledging allegiance to US to get a citizenship. I live in US with my parents. My dad wanted me to get a citizenship after he got his. I did not want to get the US citizenship since I assumed it to be shirk. Today I got my citizenship.

Now my question is it shirk to pledge allegiance to non-Muslim state, to bear arms to protect it, etc? I would like to know the Hanafi view if possible. If yes, is there any hope for my tawbah to be accepted?

Jazak Allah khayr.

Answer:

Wa alaykum assalam wa rahmat Allah wa barakatuh.

I pray you are well.

It is not shirk to pledge allegiance to the US. Rather it could a praiseworthy act of worship with the right intention.

What Is Shirk?

Shirk, in short, is:

    1. 1. affirming the existence of multiple gods;

 

    1. 2. saying Allah is made up of multiple gods (like the concept of the Trinity in Christianity);

 

    1. 3. worshiping another with the intention of getting something from Allah though him;

 

    1. 4. thinking that causes bring about effects independent of Allah;

 

    5. showing off in acts of worship.

The first four take one outside of the fold of Islam, and the last one is an enormity from which one must repent, and not something that takes one out of Islam. Please take the time to study the Essentials of Islamic Belief when the course next opens. Having a solid foundation of what Muslims believe will save you from confusion on matters such as this.

Living in Non-Musim Countries

Merely living in a non-Muslim country, bearing its nationality, or eating its national dish does not entail shirk – nor does voting, whilst we are on the matter. All of these matters are permissible provided one is able to perform one’s obligatory religious duties, and that there is no real, palpable danger to one’s faith or that of dependents. Millions of Muslims live in non-Muslim countries, and despite the recognized challenges, many not only survive — they thrive in their faith.

Defending your home country from an aggressor would be obligatory wherever you lived if the need arose. Pledging to do this does not take one out of Islam.

Making a firm intention to live Islam and show its beauty to Muslims and non-Muslims is one of the ways to making your living in a non-music country an act of worship. Do so, and take the steps to make it happen in your own life and community.

(Kafawi, al-Kulliyat; Sanusi, al-Muqaddimat; Quduri, al-Mukhtasar; Abdul-Karim Zaydan; Buhuth Fiqhiyya Muʿasira).

May Allah allow us to thrive in our belief and practice wherever we are. Amin.

Abdul-Rahim

Checked and approved by Shaykh Faraz Rabbani.


Are Human Actions, Bida’, and Shirk Related?

Answered by Shaykh Jamir Meah

Question Asslamu Alaykum

Some people argue that all human actions can be divided into two categories. These categories are:

1. Worship

2. Interactions and Transactions

In the first category no action is allowed unless it has been specifically sanctioned by Sacred Law. In the second category any action is allowed unless it has been specifically prohibited by Sacred Law.

The practical import of this categorisation implies that if one does an act of “worship” which has not been sanctioned by Sacred Law then he will be committing an act of “innovation” (Bid’ah). Another import of this categorisation has to do with “minor and major forms of shirk”.

Is this categorisation of actions an established principle (asl) of the religion?

Can our actions be “shirk”?

Is there a relationship between “bid’ah” and “shirk”?

Answer: Wa’alaykum assalam, thank you for your questions.

The understanding of human actions that you mentioned is not based on sound, traditional Islamic scholarship, and as a consequence, gives rise to your confusion on human actions, innovation and shirk.

This is unfortunately the result of an incorrect methodology which comprises of a mishmash of (what should be purely) legal issues, mixed with tenants of belief, and concepts of innovation and shirk. It is a dangerous approach, at the minimum for going against orthodox Islamic scholarship, and at worst, it often results in labeling a great many Muslims as being outside the fold of Islam.

Human actions

Generally speaking, human actions fall into one of five legal rulings, as stated in books of legal principles (Usul al Fiqh):

1. al Fard(obligatory): A fard act is that which God has made obligatory on a person, such as the five prayers. Its performance is rewarded and its non-performance is liable to punishment.

2. Al Mandoub (supererogatory): This is otherwise known as ‘mustahab’ or ‘sunna’. A Mandoub act is that which God desires us to perform but has not made obligatorily, such as the mid-morning prayer al Duha. Its performance is rewarded while it’s non-performance is not liable to punishment.

3. Al Mubah (permissible): This is also call al Ja’iz. A mubah act is that which God has given the choice for a person to perform it or not perform it, such as eating, drinking etc. One is not rewarded for doing it, or punished for not doing it.

4. Al Makrouh (disliked): A Makrouh act is that which God desires us to not do, but we are not prohibited from doing it. Examples are standing up when urinating etc. God rewards the non-performance of it, whilst the performance of it is not liable to punishment.

5. Al Haram (prohibited): A haram act is that which God has prohibited us from doing, whether outward acts, such as drinking alcohol, or inward traits, such as envy. Its performance is liable to punishment, while abandoning such acts carries reward.

All human acts fall into one of these categories. What makes our actions valid or invalid is the details of those actions, such as the conditions, integrals, and nullifier of the act, detailed in the books of sacred law (fiqh). There are 4 valid legal schools of law one may follow.

Innovation (Bida’)

Izz al Din bin Abdus Salam, who lived in the 6th-7th centuries after the Hijra, stated that there are five categories of innovation:

1. Obligatory

2. Unlawful

3. Recommended

4. Offensive

5. Permissible

These 5 categories have been accepted by the vast majority of great Islamic scholars ever since, including Imam al Nawawi and Al Hafiz Ibn Hajr. For a detail explanation on these categories and the concept of Bida’ in general, please refer to this article:

The Concept of Bid’a in the Islamic Shari’a

Shirk

Shirk means ‘to associate others with Allah’. Shirk can relate to actions, beliefs, or both together.

Actions:: Given our 5 legal rulings that pertain to human actions, we simply look at the legal rulings of each action, is it obligatory, sunna, haram etc.?

Then, for an action to be considered an act of shirk (whether an innovation or not), there must be an element of associating others with Allah behind the action, such as prostrating to the sun. Similarly, one may state words which express shirk.

Belief: Shirk in belief is to associate other than Allah in one’s belief, such as believing that Jesus is the son of God, or believing that an amulet is the actual thing that is protecting or benefiting one and not God alone.

[al Luma’, al-Qawaid al Kubra, al Fatawa al Hadithiya]

You may also find taking a course in fiqh, usul al fiqh, and aqidah beneficial. Please refer to our course page.

I pray this clarifies your questions.

Warmest salams,

[Shaykh] Jamir Meah

Shaykh Jamir Meah grew up in Hampstead, London. In 2007, he traveled to Tarim, Yemen, where he spent nine years studying the Islamic sciences on a one-to-one basis under the foremost scholars of the Ribaat, Tarim, with a main specialization and focus on Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies in a range of Islamic sciences, as well as teaching. Jamir is a qualified homeopath.

Does Breaking off From Prayer Entail Shirk?

Answered by Shaykh Jamir Meah

Question: Assalamu alaykum

Sometimes when I am praying and think something wrong I feel that I should end the prayer and start over. I know this is wrong (to end the prayer) but I still do it.

Is this a type of shirk?

Answer: Wa’alaykum assalam. Jazakum Allah khayr for your question.

You are correct that it is unlawful to exit from the obligatory prayer, however it is not shirk, whatever your reason for doing so.

Practical Suggestions:

Perhaps try the following to prevent this happening when you pray:

1. Ensure that you are praying the sunna prayers before and after the obligatory prayer. These help one focus during the obligatory prayer.

2. Before you begin your prayer, ask Allah to help you focus and have presence of mind.

3. During the prayer, focus your eyes on one spot, such as on the floor where your forehead is placed during prostration.

4. If the doubts persist, resist the temptation to break off. This is a devil’s ruse for you to continue to break off your prayer until you despair. Avoid the trap by continuing to pray. Seek refuge from Allah from the devil before you pray.

5. For men, praying in congregation is important and prevents misgivings and doubts in the prayer.

6. Seek knowledge: Please consider taking up courses in fiqh and other sciences. The Prophet ﷺ said, ‘A single knowledgeable believer is harder on Satan than a thousand devout worshippers.’ [al Tirmidhi, Ibn Majah]

7. Read the following answers:

Baseless Misgivings Regarding the Validity of One’s Prayer and Faith

How to Deal With Bad Thoughts About God During Prayer?

Does the Intention to Break the Prayer Break the Prayer? [Shafi’i]

Warmest salams,
[Shaykh] Jamir Meah

Shaykh Jamir Meah grew up in Hampstead, London. In 2007, he traveled to Tarim, Yemen, where he spent nine years studying the Islamic sciences on a one-to-one basis under the foremost scholars of the Ribaat, Tarim, with a main specialization and focus on Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies in a range of Islamic sciences, as well as teaching. Jamir is a qualified homeopath.

Is Humiliating Myself in Front of People Committing “Greater Shirk”?

Answered by Shaykh Abdurragmaan Khan

Question: Assalam alaykum,

Recently a speaker at a mosque has come and said to love to humiliate yourself for others is “Shirk Akbar”. This has given me large waswas as I may tell a joke to my family and get doubts as wether I have done shirk. Can you help me?

Answer: Wa alaykum al-Salam

Al-Shirk al-akbar or the greater shirk is when one ascribes partners to Allah. Based on this definition, loving oneself or humiliating oneself is not greater shirk.

There’s a possibility that either you misunderstood the speaker or he made a mistake. RasuluLlah sallaLlahu alayhi wasallam did say that doing things for the sake of others is minor shirk or al-shirk al-asgar [Musnad Ahmad]. It is very possible that the lecturer may have been referring to minor shirk which the Messenger sallaLlahu alayhi called riya’ or showing off.

Accordingly, the one who humbles himself, or does any other action for the sake of people, would be guilty of minor shirk, as our actions should all be sincerely for Allah.

May Allah grant us all sincerity.

And Allah knows best

Wassalam
[Shaykh] Abdurragmaan Khan

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.

Can I Recite Salawat Al Nariya?

Answered by Shaykh Abdurragmaan Khan

Question: Assalam alaykum,

I would like to know whether salawat Nariya (also known as Salawath Taziyya/Tafreejiyyah) is permissible to recite? I heard from a particular individual that it contained shirk in it.

Answer: Wa alaykum al-Salam

The formula of Salawat you referring to goes by many names. Some of the names are listed below:

Al-Nariyyah

This comes from the Arabic word, nar, which means fire. It is thus named as it causes the one reciting it, to obtain his objectives as swiftly as fire burns.

Al-Tafrijiyyah

This translates as bringing relief as the said formula is tested to bring relief to the one reciting it.

Al-Qurtubiyyah

From the great scholar, Imam al-Qurtubi. Al-Nazili in his Khazinah al-Asrar ascribes the method of reciting this formula to Imam al-Qurtubi. The method encourages at a time of difficulty and challenges, that a group of brothers gather and recite the formula 4444 times. This will then bring a swift relief from those challenges and difficulties.

Other names of the formula include al-Taziyah, al-Kamilaha and al-Nuraniyyah.

The formula is primarily one of tawassul whereby the individual reciting it turns to Allah, via the Messenger sallaLlahu alayhi wasallam. The brother that mentioned that the formula consists of shirk must be ascribing to a view held by minority of Muslims. The vast majority of the ummah of the Prophet sallaLlahu alayhi wasallam have accepted tawassul through the Messenger sallaLlahu alayhi wasallam to be a praiseworthy practice. A practice established by the Messenger sallaLlahu alayhi wasallam himself. Further, suggesting that tawassul is shirk, is ludicrous, as it would mean that the vast majority of Muslims over the passed centuries were polytheists and that our Prophet sallaLlahu alayhi wasallam was an unsuccessful one, wal Iyadhu biLlah.

Consequently, the recitation of the formula is encouraged. May Allah grant us all a special bond with His Beloved and our guide, Muhammad, the best of creation through whome difficulties are removed, calamities prevented, and needs fulfilled, sallaLlahu alayhi wa ala alihi wa sahbihi wassalam.

And Allah knows best
Wassalam
[Shaykh] Abdurragmaan Khan

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.

To Those Who Say Loving The Prophet Too Much Leads To Shirk, by Shaykh Faid Mohammed Said

“Allah Guides to His Light Whom He Wills.” (Surah An-Nur)
Bismillah-ir Rahman-ir Raheem

Loving Muhammad, the Messenger of Allah (peace be upon him) is the religion; and knowing his station (peace be upon him) is the religion! Loving him (peace be upon him) is a PART of the religion, and if you do not have this part you do not have the religion! Shaykh Faid Mohammed Said tells us why.

[cwa id=’cta’]
Whilst in Makkah, during my recent trip, I had the opportunity to converse with some of the scholars of Makkah; may Allah Most High bless the scholars, one of whom said: “I think people are exaggerating when they speak about the love of the Messenger of Allah (peace be upon him), and I fear their exaggeration will lead them to shirk (polytheism).”
I said: may Allah bless you and open the doors of goodness for you, I understand your concern is about tawhid (the oneness of God), but we should see what the Messenger of Allah (peace be upon him) said:
In a Hadith, the Messenger of Allah (peace be upon him) said if a person possesses three things he will taste the sweetness of faith:

  1. the first is to love Allah Most High and the Messenger of Allah (peace be upon him) more than anyone or thing,
  2. second, to love whom you love for the sake of Allah Most High, and
  3. third, to dislike returning to deviance after having been saved and guided from it by Allah Most High as much as he would hate being thrown into the fire. (Imam Muslim)

The Messenger of Allah (peace be upon him) said in this hadith that the first of the three is to love Allah Most High and the Messenger of Allah (peace be upon him); he did not say love Allah Most High and then love the Messenger of Allah (peace be upon him)! The Messenger of Allah (peace be upon him) used the word and because loving the Messenger of Allah (peace be upon him) is loving Allah Most High!
In another hadith, narrated in Muslim and Bukhari, the Messenger of Allah (peace be upon him) said: None of you believe until he loves me more than himself, his children and his parents.
And as narrated in Bukhari (6257), Syedina Omar (may Allah be pleased with him) said, “O Messenger of Allah (peace be upon him), I love you more than anything but myself.”
To which the Messenger of Allah (peace be upon him) replied: “No! I swear by the One in whose Hand is my soul, you cannot claim iman until I am more beloved to you than yourself!”
Then Syedina Omar (may Allah be pleased with him) said: “Now, by Allah Most High, you are more beloved to me than myself!”
The Messenger of Allah (peace be upon him): “Now, Ya Omar, you can claim iman!”
Recalling this hadith, I said to our brother that the companions of the Messenger of Allah (peace be upon him) were not even worried about loving him (peace be upon him) more than themselves!

If you think you are trying to compare between Allah Most High and the Messenger of Allah (peace be upon him), and in doing so you say to yourself that you do not want to make them on the same level (to avoid shirk), and hence you think to lower the Messenger of Allah (peace be upon him) slightly to insure the safety of your imanthat is the danger that should cause us to worry!

Our love for the Messenger of Allah (peace be upon him) is love for Allah Most High!
This is confuses some as they are unable to understand Allah Most High, and so they are fearful of relating or mixing – this fear in itself is shirk!
The Messenger of Allah (peace be upon him) said in a hadith that we should love Allah Most High for all the blessings He bestows upon us, love the Messenger of Allah (peace be upon him) because Allah Most High loves him, and to love the family of the Messenger of Allah (peace be upon him) because of our love for him!
So our love for Messenger of Allah (peace be upon him) is love for Allah Most High!
The Qur’an describes aspects of the station of the Messenger of Allah (peace be upon him) and Allah Most High love for him. Allah Most High teaches us in the Qur’an in Surah Ash-Shu’ara (82), that Ibrahim (peace be upon him) begged Allah Most High for forgiveness: “And I hope that He will forgive my sins on the Day of Judgment.”
And what did Allah Most High say to the Messenger of Allah (peace be upon him) in Surah Al-Fath: “That Allah has forgiven you for what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”
Prophet Ibrahim (peace be upon him) is begging Allah Most High and Allah Most High is giving the Prophet Muhammad (peace be upon him) without him even asking!
Prophet Ibrahim (peace be upon him) said in Surah Ibrahim (35): “…protect my children and I from worshipping idols”
And Allah Most High said to the Messenger of Allah (peace be upon him) in Surah Al Ahzab (33): “…Allah intends only to remove from you the impurity, O people of the household, and to purify you completely.”
Prophet Ibrahim (peace be upon him) is begging for purification, and Allah Most High is granting the Prophet Muhammad (peace be upon him) and his family full purification!
In Surah As-Saffat (99), Prophet Ibrahim (peace be upon him) states that: “Indeed, I will go to my Lord.”
And in Surah Al-Isra (1), Allah Most High says: “Glory to the One who took His slave at night…”
Prophet Ibrahim (peace be upon him) is going and the Messenger of Allah (peace be upon him) is being taken!
In Surah Ahli-Imran (173), Allah Most High relates to us the words of Prophet Ibrahim (peace be upon him): “Allah Most High is my Sponsor and He is the best of Sponsors.”
And in Surah Al-Anfal (64), Allah Most High says to the Prophet Muhammad (peace be upon him): “Oh Messenger of Allah (peace be upon him), Allah Most High is your Sponsor…!”
Prophet Ibrahim (peace be upon him) is stating the Allah Most High is his Sponsor, whilst Allah Most High is telling us that He is the Sponsor of the Prophet Muhammad (peace be upon him)!
In Surah Ash-Shua’ra (87), Prophet Ibrahim (peace be upon him) asks Allah Most High: “And do not disgrace me on the Day they are [all] resurrected.”
And in Surah At-Tahrim (8), Allah Most High says: “…the Day when Allah will not disgrace the Prophet and those who believed with him.” (peace be upon him)
Not only did Allah Most High tell us that there will be no disgrace upon the Prophet Muhammad (peace be upon him), but that Allah Most High will also not disgrace the believers because of the Prophet Muhammad (peace be upon him)!
Within all these ayat we see the greatness of Prophet Ibrahim (peace be upon him), Khalilullah, the one that Allah Most High chose as a friend, the one described as an entire ummah, the one in whose lineage all the subsequent Prophets reside, but yet we see the greatest station in the Prophet Muhammad (peace be upon him)!

Loving the Messenger of Allah (peace be upon him) is faith. If the ummah were to have this love, we would not be where we are now. Do not fear shirk for the one who loves; we should fear for the one who does not love. LOVE IS NOT THE CAUSE OF OUR ISSUES; IT IS THE LACK OF SUCH LOVE!

May Allah Most High guide us to iman, and make us worthy of following the Messenger of Allah (peace be upon him).
May Allah Most High reward our friend with the best, as he made us cry in the House of Allah Most High!
Our encounter reminded us of the great ulema of the past, in that once they had a discussion and they felt the outcome of the discussion in their heart, they would leave whatever stance they were upon. As such, we were humbled to meet this alim, as it reminded us of the great ulema: Imam Shafi (may Allah be pleased with him) held the opinion that you cannot benefit from the skin of a dead animal or the child of a dead animal because Messenger of Allah (peace be upon him) said to not benefit or use anything from a dead animal (narrated by Imam Ahmad). In a discussion that took place between the great scholar Ishaq ibn Rahaway (may Allah be pleased with him) and Imam Shafi (may Allah be pleased with him), the later stated that he believed that one could not benefit from the skin of a dead animal, to which Imam Ishaq (may Allah be pleased with him) said that one can benefit from the skin of a dead animal if it is cleaned properly, as that was mentioned by Messenger of Allah (peace be upon him). Upon hearing this, Imam Shafi (may Allah be pleased with him) left his opinion because of the hadith that was narrated, and coincidentally, Imam Ishaq (may Allah be pleased with him) left his opinion upon hearing the hadith narrated by Imam Shafi (may Allah be pleased with him)!
Our brother reminded us of them.
May Allah Most High bless us and open our hearts to the love of the Messenger of Allah (peace be upon him). Allahumma salli alaa Syedina Muhammad wa alaa Ahli Syedina Muhammad, fi kulli lamhatin wa nafasin ‘adada maa wa see-a-hu ‘il-muLLAH

Are Mawlids Promoting Wrong Beliefs?

Answered by Shaykh Faraz Rabbani

Question: Assalam’aleykum,

1. At mawlids, people believe that the Prophet’s (peace be upon him) soul will be present. Is this true?

2. In some mawlids, they say some poetry that basically means, “the provider of provision is Muhammad” Is there any truth to this?

3. Can you stand up to give salam to the Prophet (peace be upon him)?

Answer:Walaikum assalam,

I pray this finds you in the best of health and spirits.

#1. The Coming of the Prophet (peace and blessings be upon him)

This is not what is commemorated. Rather, it is a celebration of the “coming of the Prophet (peace and blessings be upon him)” to the world—when his noble birth is mentioned.

Related to this is the spiritual notion of the “presence” of the Prophet (peace and blessings be upon him), which isn’t a physical (rather, a metaphysical/spiritual) presence, well-established by hadiths: Can You Please Explain the Belief of The “Presence” of the Prophet?

#2. When sound, such texts indicate “means of…” — because Allah provides assistance or withholds by His love and favouring of elect servants—and the Beloved Messenger of Allah (peace & blessings be upon him & his folk) is His Most Beloved.

Examples from the Companions:

First Poems of Praise for Prophet Muhammad

THE THEMES IN RELIGIOUS POETRY IN THE TIME OF OUR BELOVED PROPHET MUHAMMAD

#3. Standing up for salams is simply a customary expression of love, respect, and rejoicing. Neither standing nor these emotions are wrong—and there is nothing prohibited about such standing…

This became a norm from the 8th/9th Islamic centuries, and was first performed when the great poet al-Sarsari recited lines of praise of the Prophet (peace and blessings be upon him) in the lesson of Imam Taqi al-Din al-Subki (a great Shafi`i jurist, recognized as a mujtahid). Since then, it has been a widely accepted legal position (if not the predominant, historical, position) that such standing is permitted and praiseworthy.

And Allah is the giver of success and facilitation.

wassalam,
Faraz Rabbani

Photo: Touzrimounir

I Can’t Help Myself From Thinking About Statements of Disbelief. What Do You Advise?

Answered by Ustadh Tabraze Azam

Question: Assalam alaykum,

I suffer from waswas and am forced to internally say things that are disbelief whenever I am praying or when I am in any kind of distress. I am not great at being patient and when I am in distress sometimes I intentionally say things internally that I shouldn’t. What do you advise?

Answer: Wa alaikum assalam wa rahmatullah,

You should repent for your mistakes, have gratitude for the blessings in your life, and seek out some righteous company. Fill your time with the good, lest it be filled with the bad without your realising it. Stray thoughts and whispers come to those who spend much time alone, disconnected, and the Messenger of Allah (Allah bless him and give him peace) warned us to stick to the group because the wolf only eats the stray sheep. Look for circles of benefit, knowledge and remembrance, and the people of Allah Most High. Seek refuge from the devil, and supplicate to Allah Most High that He remove these misgivings from your life.

Please see: A Reader on Waswasa (Baseless Misgivings) and: What is the Ruling For Someone Who Has Thoughts of Disbelief Without Saying Them Aloud? and: I Have Baseless Misgivings (Waswasa) About the Soundness of My Faith and My Marriage… and: Struggling to Have Children: Ten Key Etiquettes of Du’a

Consider taking the following free class at SeekersHub: Absolute Essentials of Islam: Basic Hanafi Jurisprudence (STEP)

And Allah Most High alone knows best.

wassalam,

Tabraze Azam

Checked & Approved by Shaykh Faraz Rabbani

Photo: Biswarup Ganguly