Children in the Hereafter

Posted on October 15, 2010 by Shaykh Gibril Fouad Haddad

Question:

Are children who die before the age of puberty tested on the Day of Judgment and sent to heaven or hell? or, do they all go straight to heaven (even non-Muslim)?

Answer:

Wa `alaykum as-salam,

The children of Muslims go to Paradise according to the hadith: “A Muslim parent will not lose three children who did not reach the age where one is held to one’s word except Allah will cause him/her to enter Paradise because of his/her love for them.” Bukhari and others. Ibn Hajar in Fath al-Bari specified that the children themselves will be waiting at the gates, opening them for their parents as narrated in similar versions by Ibn Majah (hasan) and al-Nasa’i (sahih) in their Sunan. See al-Suyuti’s monograph Bard al-Akbad `an Faqd al-Awlad (“Consolation at the Loss of One’s Children”), ed. `Abd al-Jalil al-`Ata (Damascus, 1992).

There are nine views or more on the issue of the children of non-Muslims. The safest view is that of Imam al-Shafi`i — may Allah be well-pleased with him — whereby they are entirely dependent on Allah’s will for them due to the hadith: “… When Allah created them he knew best what they would have done [if they had lived]” (Bukhari, Muslim and others). Another strong view is that they are in Paradise because Allah said:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

“We do not punish until after we send a Messenger” [Al-Isra, 17:15] and other evidence. And Allah knows best.

Hajj Gibril Haddad

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Meanings of Sayyid and Master

Posted on October 15, 2010 by Shaykh Gibril Fouad Haddad

Question:

What are the implications of “Sayyid“, in general, and as applied to our Beloved Prophet Muhammad (sws), in particular ?

What are the implications of “Master”, in general, and as applied to our Beloved Propher Muhammad (s), in particular ? Does the word “Master” have additional meanings in the English Language, which were NOT intended in the Arabic “Sayyid” ?

Answer:

The Prophet called himself the Sayyid of all human beings (Ana sayyidi waladi Adam yawm al-qiyamat wa la fakhr, I am the master of the Children of Adam on the Day of Rising, and I say it without pride). In addition he called his grandson al-Hasan a Sayyid in absolute terms. (Inna waladi hadha sayyidun). He also ordered the Ansar, when he saw Sa`d ibn Mu`adh coming, as related by Bukhari in his Sahih: Qoomoo li sayyidikum or “Stand up for your master.”

The implications of that term on the basis of these narrations are that it entails leadership, rank, and respect.

The word “master” is used both in the lofty senses mentioned above, as well as in the possibly lowly senses of “sahib” [owner], as in “sahib al-bayt”, “sahib al-kalb,” the owner of the house, of the dog etc.

There are further lexical senses which taint the word “master,” such as the Western conception of the word in the context of slavery. An American ear may hear connotations of transatlantic slavery etc. in the words “slave” and “master” whereas such connotations of abuse and injustice are absent from `abd, mamluk, and sahib, not to say sayyid.

That is partly why the Christians have “lord” instead of “master” in a similar context, but they also use it for “THE Lord,” and so when it comes to prophets the doctrinal aberration of ascribing Divine lordship becomes too glaring, and so Muslims prefer to use “Master,” although some resourceful translators came up with “liege-lord,” but “master” is still the better rendition. Allah knows best.

Hajj Gibril Haddad

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Obeying the ‘Law of the Land’

Posted on October 15, 2010 by Shaykh Gibril Fouad Haddad

Question:

What are the evidences for those who say that it is obligatory to obey the laws of the land ? In England for example it is against the law to drive without car insurance, yet some people hold this to be an action that is haram, some otherwise. If suddenly it became unlawful in a particular country for Muslim women to wear hijab, would they still be bound by ‘the law of the land’ ?

Answer:

Under life-threatening circumstances or those of extreme duress such as harassment, torture, threat to livelihood, or even threat to one’s reputation which is likely to lead to any of the above, the haram becomes permissible. However, when it is possible to show and practice one’s religion safely, then the ruling of permissibility no longer applies. The principle at work is called taklif ma la yutaq or “holding responsible for what is unbearable”, which Allah precluded with the verse: la yukallifu Allahu nafsan illa wus`aha — Allah does not place upon a soul a burden except that it can bear. [Al-Baqara, 2:286] Allah knows best.

Hajj Gibril Haddad

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Multi-Level Marketing Income

Posted on October 15, 2010 by Shaykh Gibril Fouad Haddad

Question:
Nowadays a lot of business using multi-level marketing system. It means the income will not only base on our sales but it base on our downline. the more we get downline the more will get bonus. What if we already old but since we have a lot of downline so we still get bonus even though we don’t make any sales. is it permissible in Islam ?

Answer:

The bonus is, in the mind of the company, a gift rewarding seniority as a salesman, so it is still linked to sales, generally not specifically. Also, it is an incentive, in view of which the junior salestaff is motivated to work harder and not to look for other employment. All employees, old, new, and prospective, take such bonuses under consideration as an attractive factor of salary. And is it not subject to taxes and considered “Wages” just like the baseline salary? All this shows that you are working for it. And Allah knows best.

Hajj Gibril Haddad

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Istikhara Prayer

Posted on October 15, 2010 by Shaykh Gibril Fouad Haddad

Question:

How and when does one perform the Istikhara prayer. And what should one perform this prayer for ?

Answer:

In making important decisions it is recommended to ask advice when one is not sure about the right course of action. The first type of advice is from those whom one trusts and considers competent to answer. This is istishara. If this is insufficient then one makes istikhara, which consists in two raka`at on a fresh wudu prayed to that intention and followed by a du`a asking Allah to clarify the matter for us: if good, to facilitate it for us and if not, to distance it from us. The exact wording is found in many books.

One may repeat the istikhara as many times as one wishes until one feels certain of the course to follow.

When the breast expands for something one cannot miss it. Similarly if one’s unease remains or increases then the decision on the matter is clearly no. The seat of the fruit of istikhara is the conscience and the understanding both of which, however veiled over by our disobedience, nevertheless speak eloquently enough in each and everyone of us, and Allah knows best.

Hajj Gibril Haddad

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Mash on Socks

Posted on October 15, 2010 by Shaykh Gibril Fouad Haddad

Question:

Is it permitted to make mash (wiping) over ordinary socks?

Answer:

It is not permissible to make mash (wiping) over ordinary socks (cotton, woollen, nylon, etc. — i.e. all socks other than leather socks, khuffs) in wudu (ablution). There is no authentic narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwadhee, the famous Ahl al-Hadith scholar Allamah Mubarakpuri, has written that this practice of making mash on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghayr muqallid sect (those who do not prescribe to taqleed) have refuted this practice and declared it as impermissible. (see Fatawa Nazeeriah; 1:423)

See also Wiping Over Socks in Ablution.

Hajj Gibril Haddad

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Why Do the Imams Differ?

Posted on October 15, 2010 by Eshaykh Staff

Question:

If all the Imams deduced the laws directly from the Qur’an and Hadith, how is it possible for them to differ on various aspects?

Answer:

In order to understand the reality of these differences, we will have to go back in history right up to the time of the Sahaba (r).

Once Rasulullah (s) had just returned from a battle when he ordered the Sahaba (r) to immediately proceed to the place of Banu Quraizah — a clan who lived on the outskirts of Madina al-Munawwarah. The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaba (r), Rasulullah (s) said to them: “None of you should perform your Salat al-`Asr except in Banu Quraizah.” While the Sahaba (r) were still en-route, the time of `Asr arrived. Some Sahaba (r) felt that they should perform their `Asr immediately. They regarded the instruction of Rasulullah (s) as actually being a command to proceed very swiftly to their destination. It did not imply that the `Asr salat could not be performed en-route. They thus performed their salat there. Another group of Sahaba (r) viewed the instruction literally. They therefore continued and only performed their `Asr salat after having reached Banu Quraizah. Later when Rasulullah (s) was informed about this, he did not rebuke either group. [Sahih Bukhari]

Thus we find that the difference arose from a point of interpretation. However, this difference of interpretation is only entertained when it comes from a person who has in-depth knowledge of Deen and has attained a mastery in the Qur’an and Hadith and the other related aspects. At times a difference of opinion occurs due to the different narrations that are found with regards to a particular aspect. One Imam gives preference to one narration on the basis of various criteria while the other Imam, in the light of his knowledge, prefers the other narration. This is basically the manner in which these differences occur. However, just as Rasulullah (s) did not rebuke either of the two groups in the incident mentioned above, similarly since the Imams have attained the status of a mujtahid (one who is capable of deriving the laws directly from the Qur’an and Hadith), they will not be blame worthy even if they have erred. Rasulullah (s) is reported to have said: “When a hakim (ruler) passes judgment, and after having exerted his utmost effort he arrives at the correct solution, he gets a double reward. And if he errs after having exerted his utmost ability, he gets one reward.” (Sahih Bukhari, vol. 2 pg. 1092). Ibn al-Munzir (ra) while commenting on this hadith writes that a ruler will only get this reward if he has thorough knowledge and in the light of his knowledge he passed judgment. (see footnotes of Sahih Bukhari; ibid). The four Imams had the ability and necessary knowledge to practice ijtihad. Thus they fall under the ambit of this hadith.

Shaykh Muhammad Ilyas Faisal
Madinat al-Munawwara

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Why Follow an Imam?

Posted on October 15, 2010 by Eshaykh Staff

Question:

Why should I follow an Imam?

Answer:

The question that arises here is that why then should one follow any of the four Imams? This can be answered by posing a counter-question: “Do you know all the various laws of deen, religion? Are you capable of extracting and deriving the laws pertaining to wudu, salat, zakat, etc. directly from the Qur’an and Hadith? Do you know which hadith has abrogated another? Do you have the ability to reconcile between the various ahadith which apparently contradict each other? Do you know which verses of the Qur’an are general in their application and which verses are qualified by other texts? etc., etc.”

If one does not have the knowledge of these aspects, then one definitely does not have the ability to derive the laws directly from the Qur’an and Hadith. In that case the following aayah applies directly to oneself: “Ask those of knowledge if you do not know.” (43:7) Hence when we do not have the enormous amount of knowledge and expertise that is necessary to derive the laws directly from the Qur’an and Hadith, we have opted to follow one of those great people who had attained that distinguished mastery in this field, among whom is Imam Abu Hanifa (ra).

Imam Abu Hanifa (ra) is a Tabi`i (one who has seen a Sahabi, Companion). He attained the knowledge of Hadith from approximately 4000 teachers. His piety was such that for forty years he performed Fajr salat with the wudu of Isha salat (i.e. he did not sleep the entire night) [Tarikhu Baghdad]. His knowledge, brilliance and righteousness was such that all the great scholars of his time attested to his mastery. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur’an and Hadith.

Another reason for adopting one of the Imams as a guide is the following ayah of the Qur’an: Allah Ta`ala says: “And follow the path of those who turn to me” (31:15). In order to “turn” to Allah Ta`ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imams were in an extremely high category. Imam Abu Hanifa (ra) was regarded by various `ulama (Islamic scholars) of his time as being the most knowledgeable of the people of that era (footnotes of Tahdheebu ‘t-Tahdheeb vol. 1 pg. 451). Makki bin Ibrahim, who was one of the renowned teachers of Imam Bukhari (ra), was a student of Imam Abu Hanifa (ra). Imam Abu Hanifa (ra) compiled a book of hadith entitled Kitabu ‘l-Aathaar from among 40,000 ahadith. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta`ala and His Rasul (s).

Shaykh Muhammad Ilyas Faisal
Madinat al-Munawwara

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Prophet’s Marriage to `Ayesha

Posted on October 14, 2010 by Shaykh Gibril Fouad Haddad

Question:

I should be much grateful to you if you could tell when our Beloved Prophet Hazrat Muhammad (s) and Hazrat Aisha (r) got married.

Answer:

The Prophet (upon him blessings and peace) contracted the marriage with`Ayesha (Allah be pleased with her) between one and two years after Abu Talib and Khadija died (Allah be pleased with her) – which was three years before the Hijrah – and they began to live together three years later as reported from her in the books of Sahih, Sunan, and Musnads.

Hajj Gibril

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Information on Sunnah for New Muslim

Posted on October 14, 2010 by Shaykh Gibril Fouad Haddad

Question:

A convert sister ask me for a book on the SUNNAH OF MOHAMMAD (s). Please let me know what to suggest thank you. ALLAH SWT bless you and your family.

Answer:

A Day with the Prophet – by Ahmad Von Denffer

Hajj Gibril

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