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#53
July 1, 2011, 06:36 AM
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Posted via BC Mobile Edition (Opera Mobile) |
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#55
July 1, 2011, 07:02 AM
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One of the thing all religious muslim do and it annoys me is thowing arabic word in every sentence. "this is not bidaah", "not attaining taqwa"...why cant we have everything in english/bangla?
Posted via BC Mobile Edition (Android) |
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#56
July 1, 2011, 07:07 AM
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#57
July 1, 2011, 07:56 AM
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i will be back in this thread 1st week of this Ramadan with my specific query
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#59
July 1, 2011, 09:16 AM
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#60
July 1, 2011, 09:24 AM
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Anything that is concerned with the deen i.e. religion is Haraam unless proven Halal.
Anything that is concerned with the dunya i.e. worldly affairs is Halal unless proven Haraam. Praying, fasting, giving money to charity are all legislated in the Quran and Sunnah. Similarly acts such as Smoking and Drinking have been specifically prohibited. Anything that is considered an act of worship has to be proven that it's permissible using the Quran and Sunnah as understood by the first 3 generations. These rites and rituals that are considered acts of worship need legislation. On the other hand if one were to say playing the playstation is haraam, then one needs evidence to prove it is, because it is not an act of worship, it is something that relates to the worldly affairs. And Allah knows best. |
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#61
July 1, 2011, 09:32 AM
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I have a question..As far as I know we can eat meat slaughtered by the people of the book. Quran says :
"Made lawful to you this day are At-Tayyibat [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, etc. milk products, fats, vegetables and fruits, etc..). The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. Al-Maidah 5:5 so whats wrong if we eat kosher or any meat from the market...
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The mind is like a parachute, it only works when open.....Thomas Dewey |
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#62
July 1, 2011, 09:51 AM
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#63
July 1, 2011, 09:54 AM
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"And be true to every promise- for, verily you will be called to account for every promise which you have made." - [Al Qur'an - 17:34] |
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#64
July 1, 2011, 10:09 AM
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haruk ba jituk,i am always there with BD  cricket!!!!
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#65
July 1, 2011, 10:16 AM
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#66
July 1, 2011, 10:21 AM
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Arrey bhais and apus, along with Jorda, Halooa, Chauler Rooti, etc. we played with fire crackers on Shobe-Borat...it's a local regional (Old Dhaka) cultural heritage and tradition...see religions spread over a long period of time and over vast areas will always have this kinds of colorful elements that varry from people to people and from land to land. It is not about who is superior to who or nor about who is a better moslem (muslim), Some Muslims sing songs, some meditates and does yoga with a hijab on, it's each individual's very deep personal understanding, feelings, relationship with their Creator and their spirituality. My dear bhais, Mod bhais are very serious about certain things in BC...please don't get into trouble.
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God bless Ingrid Newkirk, Dianne Feinstein, Hillary Clinton, Kamala Harris, Kirsten Gillibrand, Elizabeth Warren & Mitch Landrieu! twitter.com/bujheekom |
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#67
July 1, 2011, 10:31 AM
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These innovations are wrong, and I really do not understand why south asian muslims in general decide that they can change their faith to their liking. |
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#68
July 1, 2011, 10:34 AM
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A few Hadith on Hijab:
Volume 1, Book 8, Number 368: Narrated 'Aisha: Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized. Volume 1, Book 8, Number 395: Narrated 'Umar (bin Al-Khattab): My Lord agreed with me in three things: 1. I said,"O Allah's Apostle, I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two Rakat of Tawaf of Ka'ba)". (2.125) 2. And as regards the (verse of) the veiling of the women, I said, 'O Allah's Apostle! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.' So the verse of the veiling of the women was revealed. 3. Once the wives of the Prophet made a united front against the Prophet and I said to them, 'It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.' So this verse (the same as I had said) was revealed." (66.5). Volume 1, Book 10, Number 552: Narrated 'Aisha: The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah's Apostle, and after finishing the prayer they would return to their home and nobody could recognize them because of darkness. Volume 3, Book 48, Number 829: Narrated Aisha: (the wife of the Prophet) "Whenever Allah's Apostle intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Allah's Apostle was through with his Ghazwa and returned home, and we approached the city of Medina, Allah's Apostle ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was 'Abdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Allah's Apostle came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Allah's Apostle allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Allah's Apostle called Ali bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. 'Aisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Allah's Apostle! Keep you wife, for, by Allah, we know nothing about her but good.' 'Ali bin Abu Talib said, 'O Allah's Apostle! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Allah's Apostle called Buraira and said, 'O Burair. Did you ever see anything which roused your suspicions about her?' Buraira said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Allah's Apostle ascended the pulpit and requested that somebody support him in punishing 'Abdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person ('Abdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Sad bin Mu'adh got up and said, 'O Allah's Apostle! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Sad bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Sad bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Allah's Apostle was standing on the pulpit. He got down and quietened them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Allah's Apostle came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O 'Aisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Allah's Apostle finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Allah's Apostle on my behalf. My father said, By Allah, I do not know what to say to Allah's Apostle.' I said to my mother, 'Talk to Allah's Apostle on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Quran. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Allah's Apostle might have a dream in which Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Allah's Apostle was over, he was smiling and the first word he said, 'Aisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Allah's Apostle . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Allah's Apostle also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied, 'O Allah's Apostle! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (from being malicious), for she had piety." Volume 4, Book 52, Number 130: Narrated 'Aisha: Whenever the Prophet intended to proceed on a journey, he used to draw lots amongst his wives and would take the one upon whom the lot fell. Once, before setting out for Jihad, he drew lots amongst us and the lot came to me; so I went with the Prophet; and that happened after the revelation of the Verse Hijab (i.e. veiling). Volume 5, Book 59, Number 462: Narrated 'Aisha: Whenever Allah's Apostle intended to go on a journey, he used to draw lots amongst his wives, and Allah's Apostle used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Allah's Apostle had finished from that Ghazwa of his and returned. When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone. Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna lillahi wa inna llaihi raji'un") as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was 'Abdullah bin Ubai Ibn Salul." (Urwa said, "The people propagated the slander and talked about it in his (i.e. 'Abdullah's) presence and he confirmed it and listened to it and asked about it to let it prevail." Urwa also added, "None was mentioned as members of the slanderous group besides ('Abdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was 'Abdullah bin Ubai bin Salul." Urwa added, "'Aisha disliked to have Hassan abused in her presence and she used to say, 'It was he who said: My father and his (i.e. my father's) father and my honor are all for the protection of Muhammad's honor from you."). 'Aisha added, "After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Allah's Apostle as I used to receive when I got sick. (But now) Allah's Apostle would only come, greet me and say,' How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi' where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old 'Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf, whose mother was the daughter of Sakhr bin 'Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin 'Abbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (i.e. Mistah) said? 'I said, 'What did he say?' Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Allah's Apostle came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents?' as I wanted to be sure about the news through them. Allah's Apostle allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.' I said, 'Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed. Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, '(O Allah's Apostle!) She is your wife and we do not know anything except good about her.' 'Ali bin Abi Talib said, 'O Allah's Apostle! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.' On that Allah's Apostle called Barira (i.e. the maid-servant) and said, 'O Barira! Did you ever see anything which aroused your suspicion?' Barira said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.' So, on that day, Allah's Apostle got up on the pulpit and complained about 'Abdullah bin Ubai (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Sad bin Mu'adh the brother of Banu 'Abd Al-Ashhal got up and said, 'O Allah's Apostle! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu'adh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.' On that, Usaid bin Hudair who was the cousin of Sad (bin Mu'adh) got up and said to Sad bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah's Apostle was standing on the pulpit. Allah's Apostle kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep. In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah's Apostle came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle then recited Tashah-hud and then said, 'Amma Badu, O 'Aisha! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.' When Allah's Apostle finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Allah's Apostle on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Allah's Apostle .' Then I said to my mother, 'Reply to Allah's Apostle on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Allah's Apostle.' In spite of the fact that I was a young girl and had a little knowledge of Quran, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph's father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Allah's Apostle might have a dream in which Allah would prove my innocence. But, by Allah, before Allah's Apostle left his seat and before any of the household left, the Divine inspiration came to Allah's Apostle. So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Allah's Apostle was over, he got up smiling, and the first word he said was, 'O 'Aisha! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (i.e. Allah's Apostle). I replied, 'By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:-- "Verily! They who spread the slander Are a gang, among you............." (24.11-20) Allah revealed those Quranic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, 'By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.' Then Allah revealed:-- "And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah's cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful." (24.22) Abu Bakr As-Siddiq said, 'Yes, by Allah, I would like that Allah forgive me.' and went on giving Mistah the money he used to give him before. He also added, 'By Allah, I will never deprive him of it at all.' Aisha further said:." Allah's Apostle also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, 'What do you know and what did you see?" She replied, "O Allah's Apostle! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about 'Aisha).' From amongst the wives of the Prophet Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, 'Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.' Later on the man was martyred in Allah's Cause." Volume 6, Book 60, Number 10: Narrated Anas: Umar said, "I agreed with Allah in three things," or said, "My Lord agreed with me in three things. I said, 'O Allah's Apostle! Would that you took the station of Abraham as a place of prayer.' I also said, 'O Allah's Apostle! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.' So the Divine Verses of Al-Hijab (i.e. veiling of the women) were revealed. I came to know that the Prophet had blamed some of his wives so I entered upon them and said, 'You should either stop (troubling the Prophet ) or else Allah will give His Apostle better wives than you.' When I came to one of his wives, she said to me, 'O 'Umar! Does Allah's Apostle haven't what he could advise his wives with, that you try to advise them?' " Thereupon Allah revealed:-- "It may be, if he divorced you (all) his Lord will give him instead of you, wives better than you Muslims (who submit to Allah).." (66.5) Volume 6, Book 60, Number 274: Narrated Aisha: (The wife of the Prophet) Whenever Allah's Apostle intended to go on a journey, he used to draw lots among his wives and would take with him the one on whom the lot had fallen. Once he drew lots when he wanted to carry out a Ghazwa, and the lot came upon me. So I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed and thus I was carried in my howdah (on a camel) and dismounted while still in it. We carried on our journey, and when Allah's Apostle had finished his Ghazwa and returned and we approached Medina, Allah's Apostle ordered to proceed at night. When the army was ordered to resume the homeward journey, I got up and walked on till I left the army (camp) behind. When I had answered the call of nature, I went towards my howdah, but behold ! A necklace of mine made of Jaz Azfar (a kind of black bead) was broken and I looked for it and my search for it detained me. The group of people who used to carry me, came and carried my howdah on to the back of my camel on which I was riding, considering that I was therein. At that time women were light in weight and were not fleshy for they used to eat little (food), so those people did not feel the lightness of the howdah while raising it up, and I was still a young lady. They drove away the camel and proceeded. Then I found my necklace after the army had gone. I came to their camp but found nobody therein so I went to the place where I used to stay, thinking that they would miss me and come back in my search. While I was sitting at my place, I felt sleepy and slept. Safwan bin Al-Mu'attil As-Sulami Adh-Dhakw-ani was behind the army. He had started in the last part of the night and reached my stationing place in the morning and saw the figure of a sleeping person. He came to me and recognized me on seeing me for he used to see me before veiling. I got up because of his saying: "Inna Lillahi wa inna ilaihi rajiun," which he uttered on recognizing me. I covered my face with my garment, and by Allah, he did not say to me a single word except, "Inna Lillahi wa inna ilaihi rajiun," till he made his she-camel kneel down whereupon he trod on its forelegs and I mounted it. Then Safwan set out, leading the she-camel that was carrying me, till we met the army while they were resting during the hot midday. Then whoever was meant for destruction, fell in destruction, and the leader of the Ifk (forged statement) was 'Abdullah bin Ubai bin Salul. After this we arrived at Medina and I became ill for one month while the people were spreading the forged statements of the people of the Ifk, and I was not aware of anything thereof. But what aroused my doubt while I was sick, was that I was no longer receiving from Allah's Apostle the same kindness as I used to receive when I fell sick. Allah's Apostle would enter upon me, say a greeting and add, "How is that (lady)?" and then depart. That aroused my suspicion but I was not aware of the propagated evil till I recovered from my ailment. I went out with Um Mistah to answer the call of nature towards Al-Manasi, the place where we used to relieve ourselves, and used not to go out for this purpose except from night to night, and that was before we had lavatories close to our houses. And this habit of ours was similar to the habit of the old 'Arabs (in the deserts or in the tents) concerning the evacuation of the bowels, for we considered it troublesome and harmful to take lavatories in the houses. So I went out with Um Mistah who was the daughter of Abi Ruhm bin Abd Manaf, and her mother was daughter of Sakhr bin Amir who was the aunt of Abi Bakr As-Siddiq, and her son was Mistah bin Uthatha. When we had finished our affair, Um Mistah and I came back towards my house. Um Mistah stumbled over her robe whereupon she said, "Let Mistah be ruined ! " I said to her, "What a bad word you have said! Do you abuse a man who has taken part in the Battle of Badr?' She said, "O you there! Didn't you hear what he has said?" I said, "And what did he say?" She then told me the statement of the people of the Ifk (forged statement) which added to my ailment. When I returned home, Allah's Apostle came to me, and after greeting, he said, "How is that (lady)?" I said, "Will you allow me to go to my parents?" At that time I intended to be sure of the news through them. Allah's Apostle allowed me and I went to my parents and asked my mother, "O my mother! What are the people talking about?" My mother said, "O my daughter! Take it easy, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives would find fault with her." I said, "Subhan Allah! Did the people really talk about that?" That night I kept on weeping the whole night till the morning. My tears never stopped, nor did I sleep, and morning broke while I was still weeping, Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration delayed, in order to consult them as to the idea of divorcing his wife. Usama bin Zaid told Allah's Apostle of what he knew about the innocence of his wife and of his affection he kept for her. He said, "O Allah's Apostle! She is your wife, and we do not know anything about her except good." But 'Ali bin Abi Talib said, "O Allah's Apostle! Allah does not impose restrictions on you; and there are plenty of women other than her. If you however, ask (her) slave girl, she will tell you the truth." 'Aisha added: So Allah's Apostle called for Barira and said, "O Barira! Did you ever see anything which might have aroused your suspicion? (as regards Aisha). Barira said, "By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it." So Allah's Apostle got up (and addressed) the people an asked for somebody who would take revenge on 'Abdullah bin Ubai bin Salul then. Allah's Apostle, while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me by slandering my family? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me," Sad bin Muadh Al-Ansari got up and said, "O Allah's Apostle! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it." On that, Sad bin 'Ubada got up, and he was the chief of the Khazraj, and before this incident he had been a pious man but he was incited by his zeal for his tribe. He said to Sad (bin Muadh), "By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!" On that, Usaid bin Hudair, the cousin of Sad (bin Muadh) got up and said to Sad bin 'Ubada, "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite defending the hypocrites!" So the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting with each other while Allah's Apostle was standing on the pulpit. Allah's Apostle continued quietening them till they became silent whereupon he became silent too. On that day I kept on weeping so much that neither did my tears stop, nor could I sleep. In the morning my parents were with me, and I had wept for two nights and a day without sleeping and with incessant tears till they thought that my liver would burst with weeping. While they were with me and I was weeping, an Ansari woman asked permission to see me. I admitted her and she sat and started weeping with me. While I was in that state, Allah's Apostle came to us, greeted, and sat down,. He had never sat with me since the day what was said, was said. He had stayed a month without receiving any Divine Inspiration concerning my case. Allah's Apostle recited the Tashahhud after he had sat down, and then said, "Thereafter, O 'Aisha! I have been informed such and-such a thing about you; and if you are innocent, Allah will reveal your innocence, and if you have committed a sin, then ask for Allah's forgiveness and repent to Him, for when a slave confesses his sin and then repents to Allah, Allah accepts his repentance." When Allah's Apostle had finished his speech, my tears ceased completely so that I no longer felt even a drop thereof. Then I said to my father, "Reply to Allah's Apostle on my behalf as to what he said." He said, "By Allah, I do not know what to say to Allah's Apostle." Then I said to my mother, "Reply to Allah's Apostle." She said, "I do not know what to say to Allah's Apostle." Still a young girl as I was and though I had little knowledge of Quran, I said, "By Allah, I know that you heard this story (of the Ifk) so much so that it has been planted in your minds and you have believed it. So now, if I tell you that I am innocent, and Allah knows that I am innocent, you will not believe me; and if I confess something, and Allah knows that I am innocent of it, you will believe me. By Allah, I cannot find of you an example except that of Joseph's father: "So (for me) patience is most fitting against that which you assert and it is Allah (Alone) Whose help can be sought. Then I turned away and lay on my bed, and at that time I knew that I was innocent and that Allah would reveal my innocence. But by Allah, I never thought that Allah would sent down about my affair, Divine Inspiration that would be recited (forever), as I considered myself too unworthy to be talked of by Allah with something that was to be recited: but I hoped that Allah's Apostle might have a vision in which Allah would prove my innocence. By Allah, Allah's Apostle had not left his seat and nobody had left the house when the Divine Inspiration came to Allah's Apostle . So there overtook him the same hard condition which used to overtake him (when he was Divinely Inspired) so that the drops of his sweat were running down, like pearls, though it was a (cold) winter day, and that was because of the heaviness of the Statement which was revealed to him. When that state of Allah's Apostle was over, and he was smiling when he was relieved, the first word he said was, "Aisha, Allah has declared your innocence." My mother said to me, "Get up and go to him." I said, "By Allah, I will not go to him and I will not thank anybody but Allah." So Allah revealed: "Verily! They who spread the Slander are a gang among you. Think it not...." (24.11-20). When Allah revealed this to confirm my innocence, Abu Bakr As-Siddiq who used to provide for Mistah bin Uthatha because of the latter's kinship to him and his poverty, said, "By Allah, I will never provide for Mistah anything after what he has said about Aisha". So Allah revealed: "Let not those among you who are good and are wealthy swear not to give (help) to their kinsmen, those in need, and those who have left their homes for Allah's Cause. Let them Pardon and forgive (i.e. do not punish them). Do you not love that should forgive you? Verily Allah is Oft-forgiving. Most Merciful." (24.22) Abu Bakr said, "Yes, by Allah, I wish that Allah should forgive me." So he resumed giving Mistah the aid he used to give him before and said, "By Allah, I will never withold it from him at all." Aisha further said: Allah's Apostle also asked Zainab bint Jahsh about my case. He said, "O Zainab! What have you seen?" She replied, "O Allah's Apostle! I protect my hearing and my sight (by refraining from telling lies). I know nothing but good (about Aisha)." Of all the wives of Allah's Apostle, it was Zainab who aspired to receive from him the same favor as I used to receive, yet, Allah saved her (from telling lies) because of her piety. But her sister, Hamna, kept on fighting on her behalf so she was destroyed as were those who invented and spread the slander. Volume 7, Book 62, Number 95: Narrated Anas bin Malik: I was ten years old when Allah's Apostle arrived at Medina. My mother and aunts used to urge me to serve the Prophet regularly, and I served him for ten years. When the Prophet died I was twenty years old, and I knew about the order of Al-Hijab (veiling of ladies) more than any other person when it was revealed. It was revealed for the first time when Allah's Apostle had consummated his marriage with Zainab bint Jahsh. When the day dawned, the Prophet was a bridegroom and he invited the people to a banquet, so they came, ate, and then all left except a few who remained with the Prophet for a long time. The Prophet got up and went out, and I too went out with him so that those people might leave too. The Prophet proceeded and so did I, till he came to the threshold of 'Aisha's dwelling place. Then thinking that these people have left by then, he returned and so did I along with him till he entered upon Zainab and behold, they were still sitting and had not gone. So the Prophet again went away and I went away along with him. When we reached the threshold of 'Aisha's dwelling place, he thought that they had left, and so he returned and I too, returned along with him and found those people had left. Then the Prophet drew a curtain between me and him, and the Verses of Al-Hijab were revealed. Volume 7, Book 62, Number 166: Narrated 'Aisha: My foster uncle came and asked permission (to enter) but I refused to admit him till I asked Allah's Apostle about that. He said, "He is your uncle, so allow him to come in." I said, "O Allah's Apostle! I have been suckled by a woman and not by a man." Allah's Apostle said, "He is your uncle, so let him enter upon you." And that happened after the order of Al-Hijab (compulsory veiling) was revealed. All things which become unlawful because of blood relations are unlawful because of the corresponding foster suckling relations. Volume 7, Book 65, Number 375: Narrated Anas: I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Allah's Apostle remained sitting and some people remained sitting with him after the other guests had left. Then Allah's Apostle got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon the Prophet hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed. Volume 8, Book 73, Number 177: Narrated 'Aisha: Allah, the brother of Abu Al-Qu'ais asked my permission to enter after the verses of Al-Hijab (veiling the ladies) was revealed, and I said, "By Allah, I will not admit him unless I take permission of Allah's Apostle for it was not the brother of Al-Qu'ais who had suckled me, but it was the wife of Al-Qu'ais, who had suckled me." Then Allah's Apostle entered upon me, and I said, "O Allah's Apostle! The man has not nursed me but his wife has nursed me." He said, "Admit him because he is your uncle (not from blood relation, but because you have been nursed by his wife), Taribat Yaminuki." 'Urwa said, "Because of this reason, ' Aisha used to say: Foster suckling relations render all those things (marriages etc.) illegal which are illegal because of the corresponding blood relations." (See Hadith No. 36, Vol. 7) Volume 8, Book 74, Number 257: Narrated 'Aisha: (the wife of the Prophet) 'Umar bin Al-Khattab used to say to Allah's Apostle "Let your wives be veiled" But he did not do so. The wives of the Prophet used to go out to answer the call of nature at night only at Al-Manasi.' Once Sauda, the daughter of Zam'a went out and she was a tall woman. 'Umar bin Al-Khattab saw her while he was in a gathering, and said, "I have recognized you, O Sauda!" He ('Umar) said so as he was anxious for some Divine orders regarding the veil (the veiling of women.) So Allah revealed the Verse of veiling. (Al-Hijab; a complete body cover excluding the eyes). (See Hadith No. 148, Vol. 1) Volume 9, Book 93, Number 517: Narrated Anas bin Malik: The Verse of Al-Hijab (veiling of women) was revealed in connection with Zainab bint Jahsh. (On the day of her marriage with him) the Prophet gave a wedding banquet with bread and meat; and she used to boast before other wives of the Prophet and used to say, "Allah married me (to the Prophet in the Heavens." |
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#69
July 1, 2011, 10:49 AM
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Naah Banglaguy Dosto..tumi thiky boleso....maaf chai dosto....!
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God bless Ingrid Newkirk, Dianne Feinstein, Hillary Clinton, Kamala Harris, Kirsten Gillibrand, Elizabeth Warren & Mitch Landrieu! twitter.com/bujheekom |
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#70
July 1, 2011, 11:31 AM
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All the great scholars of Islam unanimously agree on this issue that to grow a beard no less than the length of a fist is compulsory upon all Muslim men as it is a distinctive sign of Islam, and it is haram (forbidden) for a mature stable Muslim to shave his beard.
This verdict was reached on the grounds that there are numerous ahaadith where the Holy Prophet sallallahu alaihe wasallam is explicitly commanding the Muslims to grow a beard. In this respect a few ahaadith from Bukhari and Muslim are quoted below. Translation: Ibn Umar radiyallahu anhu quotes the Holy Prophet sallallahu alaihe wasallam as saying, "Cut short the moustache and lengthen the beard." (Bukhari and Muslim) Translation: Abu Huraira radiyallahu anhu quotes the Holy Prophet sallallahu alaihe wasallam as saying, "Shorten the moustache and lengthen the beard." (Muslim) Translation: Ibn Umar radiyallahu anhu quotes the Holy Prophet sallallahu alaihe wasallam as saying, "Grow (lengthen) the beard." (Muslim) Translation: Yahya ibn Kathir says that, once a person from Ajam (external province) who had grown a moustache and shaved off the beard entered the mosque. The Holy Prophet sallallahu alaihe wasallam asked him, "What motivated you to do this act? He replied that his Lord had ordered him to do so. The Holy Prophet sallallahu alaihe wasallam said, "Allah has ordered me to shorten my moustache and lengthen my beard." Besides these ahaadith, there are other ahaadith which support the necessity of growing the beard. Therefore, to shave, or trim one’s beard less than the length of a fist is haram (forbidden) and anyone contradicting this ruling will be committing a major sin and regarded as a fasiq (immoral person). The above mentioned ruling applies to all Muslims as a general rule, as for an Imaam or a Hafiz it becomes all the more important to grow a beard as he will have to lead the prayers and the Imamat (leadership) of a person who shaves or trims his beard is makrooh-e-tahrimi (severely disliked), although the prayer behind such a person will be valid. It is stated in a hadith of Ibn Majah that (page 77), ‘Let not a sinful and immoral person lead in a prayer of a true believer.’ It is also stated in Raddul Mukhtar (page 560, vol. 1), ‘It is makrooh-e-tahrimi for a fasiq (immoral person) to lead the prayers. An Imaam is the best person in the community worthy of leading the people in their prayers, he should be pious and apparently free from sin and immorality.’ In a hadith of the Holy Prophet sallallahu alaihe wasallam it is stated, "If you wish that your prayers are accepted, than the most pious amongst should act as your Imaam, for he is a messenger between you and your Lord." It is apparent from these ahaadith that an Imaam must grow a beard in order to lead the prayers. According to all four schools of thought (Madhabs), it is compulsory upon a Muslim man to grow a beard and refrain from shaving it, or trimming it to less than the length of a fist. Given below are fatawas (religious verdicts) issued by the four Madhabs and it’s leading scholars on the issue of growing the beard. Hanafi madhab: To trim the beard when it is less than a fist’s length, as done by some modern people and hermaphrodites is not permissible in the opinion of all the jurists. To shave the beard as done by unorthodox Jews, Hindus and others is also not permissible. (Durre Mukhtar) Maliki madhab: To shave the beard is haram and to trim it in such a manner that it changes one’s natural and normal facial features is also haram. It is also quoted in Kitabul Ib’daa’, that without doubt the four Madhabs are agreed that the beard should be lengthened and that shaving it is haram. Shafe’ee madhab: It is quoted in Al Ibaab’, that Imaam ibn Ar’rifaah says that Imaam Shafe’ee, in his book, Kitabul Umm, has categorically stated that shaving the beard is haram. Al Azraiy says that the correct position in the Shafe’ee madhab is that to shave the beard without a valid medical reason is haram. Similar verdict of prohibition has been issued by Zarakhshi, Baihaqi in his book, Shu’ab Al Iman, and by his teacher Qa’ffal Shashi in Muhasin As Shar’iyyah. Hanbali madhab: It is narrated in Shar’hul Muntahaa’ and Shar’hul Manzoomatul Adaab, the most accepted view is that it is haram to shave the beard. Some Ulama like the author of ‘Insaf’, have categorically stated that it is haram. There is no report from anyone to the contrary. Sheikhul Islam ibn Taymiyyah says, "Shaving the beard is haram." Ibn Hazm has narrated Ijma (consensus of the Muslims) regarding the obligation of trimming the moustache and keeping the beard, he brings the following ahaadith in support of this Ijma: Translation: "Oppose the Mushrikeen polytheists), trim the moustache and lengthen the beard." (Muslim) Translation: "Whosoever does not trim his moustache, he is not from amongst us." (Ahmed Tirmidhi and Nasai) The following are some fatawas given, issued by some prominent Muftis of the Arab world, in recent time regarding the necessity of keeping the beard. Sheikh ibn Abdur Rahman Al Banna writes in Fathur Rabbani, "Shaving the beard is strictly haram. This is the madhab of Hanbalis and Zahiriyyah. Sheikh Nasir Uddin Albani writes, "Due to the above references, it is wajib to lengthen the beard and to shave is haram." Sheikh Abu Bakr Al Jazari writes, "One should leave his beard until it fills his face, because the Holy Prophet sallallahu alaihe wasallam has ordered, shorten your moustaches and lengthen your beards." We can conclude from what has been said that to keep a beard is compulsory and to trim it or shave it is haram. Keeping the beard has been the practice of the Holy Prophet sallallahu alaihe wasallam, as it has also been the practice of the earlier Prophets before him. When Musa alaihis salaam returned from his journey of Mount Tur and found the Israelites engrossed in idolatry, he became furious and in severe anger he pulled the beard of his deputy (and brother) Haroon alaihis salaam who said: Translation: "O son of my mother, seize me not by my beard nor my hair." In the books of ahaadith, numerous hadith describe the Holy Prophet sallallahu alaihe wasallam as having a copious beard. Translation: Umm Ma’bad radiyallahu anhu says that the Holy Prophet sallallahu alaihe wasallam had a copious beard. At an age when moral and spiritual decline is at its peak, acting upon a single prophetic tradition could insure success in the hereafter. It is narrated in a hadith, Translation: "One who is steadfast upon my Sunnah at the decline of my Ummah, for him there is the reward of a hundred martyrs." One Maulana has said, "Within a body there is nothing which we can imitate the Holy Prophet sallallahu alaihe wasallam. Our hands, feet, chest, eyes, ears, nose etc. cannot imitate the Holy Prophet sallallahu alaihe wasallam. There is only one thing and that is the beard, in which we can imitate the Holy Prophet sallallahu alaihe wasallam. He had a full, dense beard. We should try to imitate him in this matter. Acting upon the Sunnah of the Holy Prophet sallallahu alaihe wasallam brings the pleasure of Allah and in turn great rewards in the hereafter. Similarly, opposing the Sunnah of the Holy Prophet sallallahu alaihe wasallam brings the displeasure of Allah. It is stated in a hadith, Translation: The messenger of Allah sallallahu alaihe wasallam has cursed those men who imitate women and those women who imitate men. The beard is a distinctive sign of a man and removing it is like imitating a woman and anyone who commits this crime earns himself the displeasure of the Holy Prophet sallallahu alaihe wasallam and to displease the Holy Prophet sallallahu alaihe wasallam is to displease Allah. May Allah save us all from Allah’s displeasure and wrath. Ameen. Modern scientists and doctors have realised the benefits of keeping a beard. One doctor writes, that by continually shaving, the veins of the sight are affected, resulting in failing eyesight. Another doctor writes that a lengthy beard stops harmful germs from reaching the throat and chest. Another goes so far as to say, "If men shaved for seven generations, the men in the eighth generation will have no beards. This means that the sperm gets weaker in every generation, until in the eighth this quality is completely destroyed." Keeping the beard is the right of every individual. Therefore, even parents cannot order their children to shave the beard. The Holy Prophet sallallahu alaihe wasallam said, Translation: "There is no obedience to any creation when the creator is being disobeyed." In such situations where children are forced to shave their beard by their parents, the children must oppose them, for there is no obedience to anyone when the rules of Shari’ah are asked to be violated. A Muslim should strive hard to imitate the blessed Prophet sallallahu alaihe wasallam in all aspects of their life and refrain from imitating the non-Muslims. There are numerous ahaadith in many books of hadith which describe the Holy Prophet sallallahu alaihe wasallam as having a full beard. Given below are some ahaadith regarding this: Translation: Ali radiyallahu anhu narrates that the Holy Prophet sallallahu alaihe wasallam was neither too tall nor too short. He had long hair and beard. Translation: Bukhari and Abu Dawood narrate from Abu Ma’mar, who says, "We asked Khabbab radiyallahu anhu, did the Holy Prophet sallallahu alaihe wasallam recite the Qur’an in Zuhr and Asar prayers?" He replied, "Yes." We asked him how he knew this. He said, "From the movement of his beard." Translation: Muslim narrates from Jabir ibn Samura radiyallahu anhu, who says, "The front part of the Holy Prophet sallallahu alaihe wasallam’s hair and beard had become grey. When he used to apply oil, it was not apparent but when the hair was unkempt it use to become apparent. The Holy Prophet sallallahu alaihe wasallam had a dense beard." Translation: At’a ibn Yasir radiyallahu anhu says, "The Holy Prophet sallallahu alaihe wasallam was in the mosque, when a man entered who’s hair and beard were unkempt. The Holy Prophet sallallahu alaihe wasallam indicated towards him with his hand as though he was ordering him to adjust his hair and beard. The Holy Prophet sallallahu alaihe wasallam said, ‘Is this not better than coming with unkempt hair like shaitan.’" Translation: Aisha radiyallahu anha relates that the Messenger of Allah sallallahu alaihe wasallam said, "Ten things are of nature in which shortening the moustache and growing a full beard are mentioned." Translation: Amongst the fitraat (Deen) of Islam is the cutting of the moustache and the lengthening of the beard, for surely the Majoos (Fire worshippers) lengthen their moustaches and cut their beards. In these two hadith, it has been mentioned that the beard is the natural beauty of a man. To shave it is a unnatural act. Also, shaving the beard is imitating the Kuffar, which is forbidden in Islam. Translation: Ibn Al Jawzy narrates in Al Wafa Bi Ahwal Al Mustafa from Ali ibn Abi Talib that the Holy Prophet sallallahu alaihe wasallam had a full beard. Translation: Tirmidhi narrates in his Shamaail from Abu Hala, who used to describe the Holy Prophet sallallahu alaihe wasallam. He says that the Holy Prophet sallallahu alaihe wasallam had a copious beard. Translation: Muslim narrates from Ibn Umar that the Holy Prophet sallallahu alaihe wasallam said, "Oppose the Mushrikeen (polytheists), shorten the moustache and lengthen the beard." In another hadith, the Holy Prophet sallallahu alaihe wasallam warns the Muslims not to imitate the Kuffar. It is stated in the hadith: Translation: The Holy Prophet sallallahu alaihe wasallam said, "One who imitates another nation, he is from amongst them." This is a severe warning to those Muslims who wish to imitate the non Muslims in their dress and appearance. Translation: Anas radiyallahu anhu narrates that the Holy Prophet sallallahu alaihe wasallam, most of the time used to oil his hair and comb his beard. The Holy Prophet sallallahu alaihe wasallam used to take care of his beard and hair. In one of the hadith that has been previously mentioned, the Holy Prophet sallallahu alaihe wasallam told a man to comb his hair and beard. He also given the similarity of a man who has unkempt hair and beard with the devil. To conclude, the Holy Prophet sallallahu alaihe wasallam has emphatically commanded the Muslims to grow a beard. He also gave a severe warning to those who oppose this command, especially those people who openly oppose it. In a hadith it is mentioned: Translation: "All the sinners of my Ummah are forgiven except those who commit sins openly." This is a warning to those people who openly shave their beards and have no shame in doing this act. May Allah give us all the ability to act upon the commands of the Shari’ah. Ameen. |
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#72
July 1, 2011, 12:20 PM
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#74
July 1, 2011, 12:42 PM
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Honestly speaking, many of us may feel bad reading these posts of Banglaguy i.e Shafi regarding Hijaab, Interest etc. But if we think deeply, these are all true. No hiding, I commit a lot of sins knowingly even. But I am ashamed of my bad deeds. Repentance is what Allah expects from us. He knows very well that we aren't perfect as He created us.
Thanks Shafi. I did find your previous posts to be really helpful. Posted via BC Mobile Edition (Opera Mobile) |
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#75
July 1, 2011, 12:46 PM
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