The Kufr of Not “Blindly Following”

بسم الله الرحمن الرحيم

Kufr

The Kufr of Not “Blindly Following” (Pdf)

(Taqleed and Akhir al Zaman)

I have taken this book down temporarily to correct some minor mistakes, it will be up again soon insha Allah.

The Prophet (saws) established in a number of narration’s that we should stick to the main body of the Ummah: “My community will not come together on misguidance.”; “A group of my community will continue on truth until the coming of the Hour.”; “Whoever leaves the community or separates himself from it by the length of a span, dies the death of the Jahiliyya (period of kufr prior to Islam).”;”You have to follow the congregation for verily Allah will not make the largest group of Muhammad’s community agree on error.”; “Whoever among you wants to be in the middle of Paradise, let him cling to the congregation.”; “Shaytan is a wolf like the wolf that preys on sheep, taking the isolated and the stray among them; therefore, avoid factionalism and keep to the congregation and the collective and the masjid.”; “Verily Allah has protected my Community from agreeing upon error.”; “Allah’s hand is over the group, and whoever dissents from them departs to hell.”; “Allah’s hand is over the group, follow the largest group, for verily whoever dissents from them departs to hell.” Continue reading

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Tasawwuf Established with Three Verses of the Quran and a Hadith

The Word Sufism is an english word, in our Deen we only use arabic to describe the Deen, the word in Arabic for Sufism is Tasawwuf, and the act you perform is called Tazkiyah an Nafs, purifying your self of evil and bad while promoting good qualities in your self, and what you try to achieve by it is Ihsan, Human Perfection.

1) Surah Shams, 91:9 Allah takes an oath in the Quran like no other and swears by the act of Tasawwuf, “Qad Aflaha man Zakaha” (Zakaha = Tazkiya an nafs), “He Who Purifies it succeeds”, This is talking about getting rid of your bad qualities, Tazkiya Nafs.

2) Surah Abbasa, 80:3 The Blind Man comes to the Prophet (saws) seeking Islam and the Prophet (saws) frowns upon Him as his attention is elsewhere, Allah responds by Saying, “Wama yudrika La-alahu Yazaka” (Yazaka = Tazkiyah an Nafs), “Yet for all thou didst know, [O Muhammad,] he might perhaps have grown in purity”, So in Surah al Shams Allah mentioned the first part of Tazkiyah an Nafs and that is Purifying your self of Evil, In Surah Abbasa he mentions the second part, learning and Promoting Good qualaties in your character and growing as a person.

3) Surah Ashurah, 26:88-89, Allah says, “The Day whereon neither wealth nor sons will avail, But only he (will prosper) that brings to Allah a sound heart”, “a heart free of sins and love for this worldly life” (Tanwir al miqbas Min Tafsir Ibn Abbas). You Have to know the Acts of Tazkiyah Nafs to Free your Heart from Sin and love for this Dunay (world), and Only One science in islam deals with this Subject in all of islams history and that is Tasawwuf, Fiqh does not cover Human Character and Psychology, it covers the Fiqh of Halal and Haram, how to actually change your self, the ullumah dealt with that in a different science of islam.

4) The most famous Hadith in all of Islam is the hadith of Jibril (hs), which occurred 86 days before the prophets (saws) death, it defines all the parts of Islam with out a Doubt, into Fiqh (Islam), Aqeedah (Iman), Ihsan (Tasawwuf) and the Sings of the Hour. Continue reading

The Fiqh of Menstruation

It is Obligatory to Learn the Fiqh of Menstruation

Many women are unfamiliar with the rulings relating to menstruation. The fuqaha mention that these rulings are personally obligatory for every Muslim woman to know. Whether or not one is in a state of menstruation is sometimes the dividing line between something obligatory (e.g., if a woman is not menstruating, it is obligatory for her to pray, fast the month of Ramadan, and allow her husband to have intercourse with her) and something unlawful (e.g., if a woman is menstruating, it is unlawful (haram) for her to pray, fast, or allow her husband to have intercourse with her). A woman who does not understand the fiqh of menstruation thus runs the risk of displeasing Allah by leaving something that is obligatory or performing something that is unlawful.

This short post summarizes the fiqh of menstruation. Most of this material is not found in the Reliance or al-Maqasid. Women should read this carefully and ask questions if there is anything that they do not understand.

The Cotton Ball Test

Blood does not have to flow or exit in large quantities to be of consequence. If a woman inserts a cotton ball (or something similar) into her vagina and it comes out stained (either black, red, orange, yellow, or creamy), she is considered to be bleeding. If it comes out unstained (white), she is considered to be in a state of non-bleeding.

(Tuhfat al-Muhtaj; Hashiyat al-Sharqawi)

Conditions of Menstruation

A woman who is bleeding (according to the cotton ball test described above) is in a state of menstruation if three conditions are satisfied:

1. The bleeding must last at least 24 hours. If the bleeding is intermittent, the sum of all intermittent bleeding periods must add up to at least 24 hours.

2. The period of menstruation must not exceed 15 days, regardless of whether the bleeding is intermittent or continuous.

3. There must be at least 15 days of purity between two periods of menstruation.

Whenever a woman sees blood that fulfills the above conditions, she must assume that she is in a state of menstruation. Whenever she stops bleeding, she must assume that her menstruation has stopped. In certain cases, she might later discover that her initial assumptions were wrong, in which case she would have to take appropriate corrective measures. The example below illustrates this more clearly. Continue reading

The Fiqh of Travel

ANISUL MUSAFIR

[By Mawlana Abu Usama: Fahim Husain]

RULES RELATING TO A MUSAFIR

WHO IS A MUSAFIR?

1. The person who sets out with the intention of eventually travelling three manzils (approx. 77 km) * is regarded as a musafir in the Shari`ah.

[* This is the Fatwa of Mufti Mahmud Gangohi (r.a.) as mentioned, in detail, in Masa’il-e-Safar of Mawlana Rafat Qasmi p 43 and briefly in Fatawa Mahmudiyyah v 2 p 269 and v 2 p 274. Mufti Rashid Ahmad has also given Fatwa on 77 km in Ahsan al Fatawa v4 p105]

2. The moment he comes out of the boundaries of his town or city he becomes a musafir. Within the boundaries of his town or city, he will not be a musafir.

If the airport is within the boundaries of the city (in the sense that the buildings of the city are linked to it without a considerable break in between) it will fall under the rule of the city and the person will not be considered a musafir when he reaches it. If it is outside the boundaries, then upon reaching it, the person will be regarded as a musafir.

PRINCIPLE: A person will not become a musafir until he firmly intends to travel 77 km from the place he is in.

Thus a person who travels from place to place, intending to travel less than 77 km each time, will not become a musafir– even if he travels the entire world in this way!

THE (QASR) SALAH OF A MUSAFIR

1. When a person qualifies as a musafir according to the Shari`ah he is required to offer two rak`ahs for the Fard of Zuhr, `Asr and `Isha’ Salah. The other Salahs remain as normal.

2. More than two rak`ahs should not be offered for the Fard of Zuhr, `Asr and `Isha’ Salah. If a person mistakenly offered four raka`at for these Salahs, and he had sat down for Tashahhud (al-Tahiyyat) in the second rak`ah, then the first two rak`ahs will be regarded as Fard and the other two rak`ahs as nafl.

3. In the above case he will have to make sajdah al-sahw. If he did not make sajdah al-sahw then he must repeat the Salah if its time still remains.

4. If he did not sit in the second rak`ah then all four raka`at will become nafl and he will have to repeat his Fard Salah.

BECOMING A MUQIM (RESIDENT)

1. A person will remain a musafir and will continue offering two rak`ahs for the four-raka`at Salahs until he makes the definite intention of staying at a place for fifteen days or more.

2. The place where he makes this intention is known as his Watan al-Iqamah. He must offer four raka`at Salah here.

3. If he makes the intention of staying for 15 days whilst in Salah then he must offer this very Salah as a muqim i.e. 4 raka`at.

PRINCIPLE: A musafir will not become a muqim until he firmly intends to stay at a place for a period of fifteen days from the time he makes this intention.

Based on the above principle consider the following two cases:

a) A person stops at a place intending to stay for two or three days. Due to circumstances every day he makes the intention of leaving the following day but he still does not leave. In this way fifteen days, twenty days, a month or even more passes, but he did not, at any point, make the firm intention of staying there for fifteen days. In this case he will remain a musafir irrespective of how many days he stays at that place.

b) A person intends to stay at a place for ten days but after seven days he decides to extend his stay by an additional ten days (which will make his total stay twenty days.) In this case he will remain a musafir. This is because after he had decided to stay ten more days there were thirteen days of his total stay remaining. Hence at no point did he make the intention to stay for fifteen days. In other words, ‘fifteen days’ is considered from the time he changed his intention and not from the beginning of his stay.

4. The intention of staying fifteen days has to be for staying the full fifteen days at one place. If he makes an intention of staying for 15 days at two different places, and the distance between the two places is such that the adhan of one place cannot be heard at the other, then he will be a musafir in both those places.

E.g. If a person intends staying for 10 days in Makkah and 5 days in Mina he will be a musafir both in Makkah and Mina.

Thus a Haji who arrives in Makkah less than fifteen full days before the morning of the 8th of Dhu al-Hijjah will be a musafir.

If he arrives in Makkah fifteen days or more before the 8th then he will be a muqim both in Makkah and Mina.

5. If in the above case (i.e. Law 4) he intends spending all the fifteen nights at one place then he will be a muqim in that place.

6. If both places are so close that each other’s adhan can be heard, then both places will be regarded as one place. He will become a muqim in both places by intending to stay there for 15 days.

7. After becoming a muqim (by firmly intending to stay at a place for fifteen days) if he changes his intention and decides to leave before fifteen days then he will not become a musafir.

8. When he leaves with the intention of eventually travelling to another place that is at a distance of 77 kilometres or more then only will he become a musafir. If that place is less than 77 kilometres away, he will not become a musafir. Continue reading

The Basics of Fasting

In the Name of Allah, Most Merciful and Compassionate

The Basics of Fasting according to the Shafi’i School

(An abridged and edited version of a pamphlet written in Arabic by Shaykh Amjad Rasheed.)

1. The Ruling of Fasting Ramadan

2. Integrals

3. Recommended Measures

4. Excuses that permit one not to fast

5. Making up Missed Fasts

6. Payment

7. Expiation

Allah be praised, Lord of the Worlds. Blessings and peace on our master Muhammad and on his folk and companions, one and all.

The following rulings about the fast should be known, applied, and taught to one’s family and whoever does not know them.

1. The Ruling of Fasting Ramadan

Fasting Ramadan is personally obligatory for every Muslim who has reached puberty, is sane, and is able to fast. It is not obligatory for a non-Muslim, a child, an insane person, or someone unable to fast (such as someone of advanced years or someone who is continuously [muzmin] sick).

2. Integrals of the fast

Fasting has only two integrals: (1) the intention and (2) abstention from the nullifiers of the fast.

2.1 Integral #1: Intention

The intention is to intend to fast. Its location is in the heart, but it is sunna to say it with the tongue. One optimally says, “I intend to fast tomorrow as a current performance of the obligation of this year’s Ramadan for Allah Most High.”

For the obligatory fast, it is obligatory to make the intention during any part of the night (from sunset until just before dawn). A practical way to avoid forgetting the intention is to intend to fast the following day immediately after breaking one’s fast at sunset. Whoever forgets to make the intention, or sleeps before sunset and does not wake up until after dawn must abstain from the nullifiers during that day and then make it up after Ramadan.

For the supererogatory fast, it is permissible to delay the intention until just before the noon prayer [zuhr], provided that that one has not already done something that nullifies the fast.

It is obligatory to repeat the intention to fast for every day of Ramadan. It is good practice to intend during its first night to fast the whole month, so that one’s fast will still be valid in the school of Imam Malik (Allah have mercy on him) if one forgets the intention on a particular day. Continue reading