Darul Uloom Zakariyya

The distinguishing characteristics of the nation Islam (continued)

11. Hadhrat Ibn Umr (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

“Allah curses the woman who adorns the hair (of others by means of adding hair) and the one who desires such adornment of hair, those who tattoo and who are tattoed.” (Bukhari, Muslim)

Adorning hair by the addition of hairs for women is mentioned in this hadith. If the hair added is human hair, such adornment will be haraam in all, cases. If the hair is artificial and has not been made from some haraam or impure substances, it will be permissible for a married woman to resort to such adornment with the permission of her husband and for the sake of her husband. But such adornment will not be permissible for unmarried women because in presenting an artificial appearance with long hair is deception. She will be deceiving others.

Tattooing is forbidden in all circumstances.

13. Hadhrat Ali (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam) had an Arabian crossbow in his hand. On this occasion Rasulullah (sallallahu alayhi wasallam) saw a crossbow of Persian origin in the hands of a Muslim. Rasulullah (sallallahu alayhi wasallam) commented:

“Throw it (the Persian bow) away and take one like this (Arabian bow) ….” (Ibn Majah)

From this command of Rasulullah (sallallahu alayhi wasallam) it is apparent that the objects of use of other nations should not unnecessarily be adopted. This applies to weapons and all other items of use and benefit. If Muslims have their own equivalent, they should make use of their own products and not give preference to the products of the non - Muslims.

14. Hadhrat Huzaifah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

“Recite the Qur’aan in Arabic style and tone (i.e. correct and with simplicity) and refrain from the style and tone of the People of the Book (Jews and Christians…..)” (Baihaqi)

Even in reciting, the ways of other nations and of people who do not follow the Shariah should not be imitated.

16. Hadhrat Abdullah Bin Amr Ibnul A’s (radiallahu anhu) narrates that he heard Rasulullah (sallallahu alayhi wasallam) say:

“A woman who imitates men and a man who imitates women are not of us.” (Targheeb)

It is very essential that Muslim adopt Islamic ways and methods in all their affairs, whether worldly or Deeni. There is great benefit in Muslims maintaining their Islamic identity in all their affairs and not only in matters pertaining to worship. The Qur’aan and the Hadith emphasise this.

Hadhrat Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

“My Ummah will be split into seventy three sects of which all, save one, will be in the Fire.” People enquired: “Which group will be saved (from fire)? Rasulullah (sallallahu alayhi wasallam) replied: “That group which will be on my path and the path of my Sahaabah.” (Tirmizi)

‘Path’ in the context of this hadith refers to the way which has to be followed. Following a way in opposition to it leads to Jahannum. Rasulullah (sallallahu alayhi wasallam) did not restrict his ‘Path’ to any specific department of the Shariah. This hadith covers both mundane and spiritual matters. Affairs pertaining to our worldly life as well as Deeni life are included in the Path of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah. What actually constitutes the Path of Rasulullah (sallallahu alayhi wasallam)? This is not a question which everyone can expound on the basis of his opinion. In this matter, the masses have no option other than enquiring from the Ulama who understand these issues. They have to follow the Ulama. Without following the direction given by the Ulama, the Deen of the masses is not safe.

Hayaatul Muslimeen by Hadhrat Hakimul Ummah Maulana Ashraf Ali Thanwi (Rahmatullahi Alayh). Pg 187 - 188. To be continued Insha Allah.

Please find below the link for the Majlis of Hazrat Mufti Radhaulhaq Sahib DB. The Majlis took place at the Darul Uloom Masjid.

http://duz.co.za/index.php/audio/42-majaalis-mufti-radhaulhaq-shb-db/946-majlis-20180923

Note: Hazrat Mufti Sahib Db Majlis will take place tomorrow morning at the Darul Uloom Masjid at 7:45 am Insha - Allah.

THE AADAAB OF SALAAM

5) The one who initiates the Salaam obtains greater thawaab (reward).

(6) When replying to the Salaam of a person, the Salaam should be made verbally, not by a sign of the hand or a nod of the head.

AADAABUL MUAASHARAT (ETIQUETTES OF SOCIAL LIFE) by Hakimul Ummat Hadhrat Maulana Ashraf Ali Thaanvi (Rahmatullah Alayh) Pg. 16

Rasūlullāh did not pass away without first reading and writing

Question: Is the following Hadīth authentic? Can it be furnished as proof?

ما مات رسول الله صلى الله عليه وسلم حتى قرأ وكتب.

Rasūlullāh sallallāhu ‛alayhi wa sallam did not pass away without first reading and writing.

Answer: This Hadīth is weak and cannot be used as evidence.

It is ascertained from other narrations that Rasūlullāh sallallāhu ‛alayhi wa sallam did read something which was written.

قال الحافظ ابن حجر: وأجاب الجمهور عن قصة الحديبية بأن القصة واحدة والكاتب فيها علي وقد صرح في حديث المسور بأن عليا هو الذي كتب، فيحمل على أن النكتة في قوله: "فأخذ الكتاب وليس يحسن يكتب" لبيان أن قوله: "أرني إياها" أنه ما احتاج إلى أن يريه موضع الكلمة التي امتنع علي من محوها إلا لكونه كان لا يحسن الكتابة، وعلى أن قوله بعد ذلك "فكتب" فيه حذف تقديره فمحاها فأعادها لعلي فكتب. وبهذا جزم ابن التين وأطلق كتب بمعنى أمر بالكتابة، وهو كثير كقوله: كتب إلى قيصر وكتب إلى كسرى، وعلى تقدير حمله على ظاهره فلا يلزم من كتابة اسمه الشريف في ذلك اليوم وهو لا يحسن الكتابة أن يصير عالما بالكتابة ويخرج عن كونه أميا، فإن كثيرا ممن لا يحسن الكتابة يعرف تصور بعض الكلمات ويحسن وضعها وخصوصا الأسماء، ولا يخرج بذلك عن كونه أميا ككثير من الملوك. ويحتمل أن يكون جرت يده بالكتابة حينئذ وهو لا يحسنها فخرج المكتوب على وفق المراد فيكون معجزة أخرى في ذلك الوقت خاصة، ولا يخرج بذلك عن كونه أميا. وبهذا أجاب أبو جعفر السمناني أحد أئمة الأصول من الأشاعرة وتبعه ابن الجوزي.

Bayhaqī rahimahullāh relates a few narrations in as-Sunan al-Kubrā under the heading: باب لم يكن أن يتعلم شعرا ولا يكتب:

Allāh ta‛ālā says: “We did not teach him poetry nor is it suitable for him.”

Allāh ta‛ālā says: “Believe in Allāh and in His unlettered Prophet.”

Some commentators say: An ummī is one who does not read and write. This is the view of Muqātil ibn Sulaymān and others.

Mujāhid narrates from Ibn ‛Abbās radiyallāhu ‛anhu with reference to the verse: “You neither used to recite any book before this nor did you write it with your right hand.” He said: “Rasūlullāh sallallāhu ‛alayhi wa sallam neither read nor wrote.” Ibn ‛Umar radiyallāhu ‛anhu narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam said: “We are an unlettered nation. We neither write nor calculate. A month is like this, like this and like this.” He clenched his fists when he said this, meaning it comprises of 30 days.

Objection: Parwez Sāhib states that Rasūlullāh sallallāhu ‛alayhi wa sallam learnt to read and write after the Qur’ān was revealed to him.

Mafhūm al-Qur’ān states:

“You neither used to recite any book before this nor did you write it with your right hand.” It become clear from this verse that Rasūlullāh sallallāhu ‛alayhi wa sallam learnt how to read and write after the Qur’ān was revealed to him.

In other words, not reading is joined to not writing. When he did not know how to read, he did not know how to write as well. However, once he learnt how to read, he learnt how to write as well.

What is the reply to this?

Answer: The answer to this objection is provided by ‛Allāmah Taftāzānī rahimahullāh in Sharh Maqāsid and by ‛Allāmah ‛Ālūsī rahimahullāh in Rūh al-Ma‛ānī. The gist of it is that it is a grammar rule when any quality is found in the antecedent, it is not necessarily established for the adjunction. Thus, the verse under discussion establishes the fact that Rasūlullāh sallallāhu ‛alayhi wa sallam could read, but it is not right to use it as proof to say that he could write.

To sum up, first of all, this Hadīth is not strong enough to be furnished as proof. Assuming it is established that Rasūlullāh sallallāhu ‛alayhi wa sallam wrote a few words, it most certainly does not negate the fact that he was unlettered. For example, if a person reads Maliki Yaumid Dīn [instead of Māliki Yaumid Dīn] we will not say that he is a Sab‛ah Qārī. He can only be referred to as such when he studies and knows the rules and principles of qirā’ah.