Translated by Abdullah Rashid and Sufyan Tihami Preface In my Yemen trip journal — published…
Ma‘mar reported to us: from Ibn Tawus from his father from Ibn ‘Abbas, he said: “Divorce, a divorce with three [issuances], in the time of the Messenger of Allah (Allah bless him and grant him peace) and Abu Bakr and two years of the caliphate of ‘Umar was [counted as] one. Then ‘Umar ibn al-Khattab said: ‘Verily, the people have hastened in a matter in which they used to have patience, so if only we were to enforce it on them.’ So he enforced it on them.” (Sahih Muslim)
Know that Allah (Exalted is He) created man for His worship.
Thus, Allah (Exalted is He) states in the Noble Qur’an:
“I have not created jinn and humankind but to worship Me.” (Qur’an 51:56)
Meaning, I created jinn and man only for one purpose, which is My worship. The original purpose of man’s life and the original purpose of his coming into this world and residing in the world is that he worships Allah (Magnificent is His Glory).
Are not Angels Sufficient for Worship?
If this question arises in one’s mind, that Allah (Exalted is He) had already created Angels previously for this purpose, so what need is there now to create another creation, meaning mankind? The answer to this is that although Angels were created for the purpose of worship, they were created in such a fashion that by their nature they were compelled to worship, because only the substance of worship was placed in their innate natures. Besides worship, the substance of sin, disobedience and rebellion were not placed in them. However, humankind were created in such a fashion that the substance of disobedience was also placed within them, the substance of sin was also placed within them, and thereafter, they were given the command to worship. This is why it is easy for Angels to worship. But within people there are desires, emotions, temptations, and needs, and incitements to sin, and after this they were given the command to save themselves from those inclinations to sin and to control those urges and suppress those desires and worship Allah (Exalted is He).
It behooves us, before delving into discussions [on the hadiths of buying and selling], to produce a short study in which we explain some of the economic principles based on which the Shari‘ah operates, and which have become the foundations of Islamic economics, because ignorance of them often leads to terrible ideological errors, especially in this time of ours which has made livelihood and economics its greatest concern and the limit of its knowledge and the peak of its ambition, such that the topics of economics have become a stimulus for inquiries and a battleground between the modern theories of capitalism and communism.
The people of knowledge have differed about what to do when the ʿid and the Friday fall on the same day: would the ʿid prayer suffice one who prayed it in place of the Friday prayer? A group of the people of knowledge said: “The ʿid prayer suffices one who prayed it in place of the Friday prayer, and such a person is not obligated to pray after the ʿid prayer, anything except ʿAsr.” This is the opinion of ʿAta’, and it has been attributed to Ibn Zubayr and ʿAli (may Allah be well pleased with them).
Is it permissible, on the basis of the Speech of Allah and the Sunnah of the Messenger (Allah bless him and grant him peace), to perform Salat and Salam audibly after Salat al-Jumu‘ah in front of the dais and mihrab of the mosque, giving importance [to it] and with persistence [on it]? Honour us with the correct response, while being rewarded by Allah, and appreciated by the people.
Far be it that any of the Muslims say, let alone we, ourselves, say, that commemorating his noble birth (upon him blessing and peace), rather even commemorating the dust on his shoes and the urine of his (Allah bless him and grant him peace) camel, are deemed blameworthy in the Shari‘ah, from the evil and prohibited innovations; for, commemorating the states which have the least connection with the Messenger of Allah (Allah bless him and grant him peace) is from the most desirable of recommended acts (ahabb al-mandubat) and the greatest of preferable acts (a‘la l-mustahabbat) according to us, whether it is the commemoration of his noble birth or commemoration of his urine, feces, standing, sitting, sleeping and waking as is stated clearly in our treatise called Al-Barahin al-Qati‘ah at various junctures therein, and in the fatwas of our teachers (mashayikh) (may Allah have mercy on them), as [is mentioned, for example] in the fatwas of Mawlana Ahmad ‘Ali al-Muhaddith al-Saharanpuri, the student of Shah Muhammad Ishaq al-Dahlawi then al-Muhajir al-Makki, which we will quote in translation, that it may become an example of all [the other fatwas].
When should the muqtadis stand up for salah in congregation? Should they stand before the iqamah begins, when the iqamah begins or when the words hayya ‘ala al-falah are reached? The answer to this question lies in the practice of the Messenger of Allah (Allah bless him and give him peace) and the Noble Companions (may Allah be pleased with them).
Sayyiduna Bilal (may Allah be pleased with him) would render the adhan for Zuhr after zawal (i.e., when the sun reaches its zenith or midway point). He would not say the iqamah until the Messenger of Allah (Allah bless him and give him peace) emerged from his quarters. When he emerged and he saw him, the iqamah would begin. (Muslim)
Writings on the topic of the veiling and unveiling of women have proliferated in our time. The best that I have seen on this subject is a treatise by my late father Shaykh Mufti Muhammad Shafi’ (Allah have mercy on him) which he called Tafsil al-Khitab fi Tafsir Ayat al-Hijab, which is a section from his Ahkam al-Qur’an (3:393-483), in which he examined the verses and hadiths cited on the subject and exhausted the positions of the fuqaha (jurists) and the statements of the exegetes regarding the limits of hijab and its description. The sum of what he concluded after an extensive study is that the hijab that is legislated and commanded in the Book and the Sunnah has three levels, each above the other in hiddenness and concealment. All of them are mentioned in the Book and the Sunnah and none of them have been abrogated, but they have been prescribed for different circumstances.
There are three types of mawlid gatherings and the ruling for each is different.
The first type of gathering is that which does not contain any of the prevalent and customary restrictions (quyud). Neither [does it contain] mubah (permissible) restrictions nor makruh (prohibitively disliked) ones, i.e., it is free from all [sorts of] restrictions. For instance, a few people gathered by coincidence, no one had invited them with any extraordinary effort; rather they were gathered for some other permissible event. In this gathering, either by reading from a book or by delivering a lecture, the blessed event of the birth and the characteristics, habits, miracles and virtues of our Radiant Master (Allah bless him and give him peace), the Lord of the Universe, the Source of Pride for the Prophet Adam (may Allah’s peace be upon him), were narrated based on sound sources.
First of all, it is not established from any authentic hadith that Satan comes in the grave. But, if we do [hypothetically] accept that he does come in the grave, then his coming poses no possibility of harm (or threat), because the ability of misleading others is particular to this world [and not to the realm of barzakh and akhirah (hereafter)] as this world is a source of burden and tribulation. As is mentioned in a hadith: “The living cannot be guaranteed safety from fitnah (trials and tribulations) …” When a person passes away, he cannot be now led astray if he was on guidance and cannot be guided if he was astray. Therefore, prescribing the adhan at this juncture is basing an unsound practice on an unsound [and invalid] proof.
In regards to wearing trousers below the ankles (isbal) it is mentioned in a hadith in Sahih al-Bukhari and Sahih Muslim that the Messenger of Allah (Allah bless him and give him peace) said that [on the day of judgment] Allah Most High will not look with mercy towards the person who lowers his izar (lower garment) with pride. The limit of this lowering [of one’s lower garment below the ankles] is mentioned in a second hadith in which the Messenger of Allah (Allah bless him and give him peace) said that [the portion of] the lower garment that is below the ankles is in hellfire. This hadith has been related by al-Bukhari.
Question: Can the ‘ulama comment on the issue as to why we read al-salamu ‘alayka ayyuhannabiy (peace be upon you, O Prophet) in tashahhud and not al-salamu ‘alannabiy (peace be upon the Prophet) with the sayings of the Islamic jurists and hadith scholars please?
Question: My dear honoured and respected Mawlana, May peace, Allah’s mercy, and His blessings be upon you. To proceed. Please inform this servant of an authentic hadith regarding musafahah (clasping hands when greeting) with two hands, and Allah blessed be He, Most High, will grant you a great reward. I have enclosed a letter for your response. The servant, Khan Muhammad
Living in the vicinity of the Prophet’s Mosque in Madinah, Mawlana Mufti ‘Ashiq Ilahi al-Bulandshehri (1925-1999)—a respected and acclaimed student of the North Indian hadith master Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhalawi—was a prolific writer, a Hanafi mufti, and a hadith scholar of great magnitude.