Fatwa of the Day

Q. What will happened to that person doing same sin again and again?

Praise be to Allaah.

Firstly:

If a person commits sin time after time, his sin is forgiven every time if he follows his sin with repentance – if his repentance each time is sincere. The evidence that it is permissible to repent time after time is the fact that those who apostatized from Islam at the time of Abu Bakr were brought back to Islam by Abu Bakr and he accepted that from them, although he knew that they had been kaafirs, then they entered Islam, then they went back to kufr, then they came back to Islam. All the Sahaabah accepted their repentance despite the fact that what the apostates had done was worse than what a sinning Muslim does. So the repentance of a sinning Muslim, even if he sins repeatedly, is more likely to be accepted than repentance on the part of a kaafir time after time.

But what we are saying is subject to the condition that the first and subsequent cases of repentance be sincere and from the heart, not simply an outward show of repentance.

What we are saying should not be understood to mean that we are encouraging sin and that it may be committed time after time, and that the Muslim should take the mercy of Allaah and the fact that Allaah accepts repentance as an excuse to commit sin. No, our intention is to encourage the sinner to repent time after time. We want to put the mind of the Muslim who wants to come back to Allaah at rest, and tell him that the gate of mercy is open, and that Allaah’s forgiveness is greater than his sin, so he should not despair of the mercy of Allaah and he should keep turning to Him.

Al-Bukhaari (7507) and Muslim (2758) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said that his Lord said: “My slave commits sin, then he says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has committed a sin, but he knows that he has a Lord Who forgives sin and takes away sin. So I forgive My slave.’ Then he commits sin again, and says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has committed a sin, but he knows that he has a Lord Who forgives sin and takes away sin. So I forgive My slave.’ Then he commits sin again, and says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has committed a sin, but he knows that he has a Lord Who forgives sin and takes away sin. So I forgive My slave.’ …”

Al-Haafiz Ibn Rajab al-Hanbali said:

Ibn Abi Dunya narrated with his isnaad that ‘Ali said: “The best of you is every tempted one who repents (i.e., every time he is tempted by this world, he repents).” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “For how long?” He said, “Until the Shaytaan is defeated.”

Ibn Maajah narrated a marfoo’ report from Ibn Mas’ood which says: “The one who repents from sin is like the one who did not commit sin.” (Classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3427).

It was said to al-Hasan: Shouldn’t one of us feel too shy to ask his Lord to forgive his sin, then do it again, then ask for forgiveness, then do it again? He said: The Shaytaan wishes that you would have this attitude, so do not tire of asking for forgiveness.

And it was narrated that he said: I do not think this is anything other than the attitude of the believers, i.e., every time a believer sins, he repents.

‘Umar ibn ‘Abd al-‘Azeez said in his khutbah: O people, whoever commits sin, let him seek the forgiveness of Allah and repent. If he does it again, let him seek the forgiveness of Allah and repent, and if he does it again, let him seek the forgiveness of Allah and repent. For it is sin which hangs around a person’s neck, and doom comes from persisting in sin.

What this means is that a person will inevitably commit the sins that it is decreed he will commit, as the Prophet (peace and blessings of Allaah be upon him) said: “Every son of Adam has his share of zina (adultery) written for him, and that will inevitably catch up with him.” (Narrated by Muslim, 2657).

But Allaah has given people a way out from the sins they commit and sin is erased by repentance and seeking forgiveness. If they do that then they will get rid of the evil of sin, but if they persist in sin, then they will be doomed.

Jaami’ al-‘Uloom wa’l-Hakam, 1/164-165.

And Allaah knows best.

Fatwas, rulings and authoritative statements against terrorism in Islam

The teachings of Islam prohibit terrorism and condemn unwarranted violence and bloodshed. Muslim scholars and leaders from all parts of the world in the past and present have repeatedly condemned terrorism and issued Islamic legal rulings or fatwas against terrorism and related acts. Many of these directly respond to an actual incident of terrorism in which civilians were targeted by extremists claiming to act in the name of Islam.

Major Fatwas condemning Terrorism and Indiscriminate Violence Targeting Civilians

In March 2010, Sheikh Muhammad Tahir-ul-Qadri, a leading Pakistani cleric, published a 600-page Fatwa on Terrorism and Suicide Bombings, endorsed by Al-Azhar University, which prohibited killing Muslim and non-Muslim civilians and destroying property and places of worship. The fatwa also affirmed the unlawfulness of imposing Islam on others, and that the only permissible way in Islam to change a government is through peaceful and legal means.

In March 2010, a major international conference convened in Mardin, Turkey, to revisit a well-known fatwa of Ibn Taymiyya (d. 1328) that has been used to justify terrorism. Major Muslim scholars attending included Shaykh Abdullah Bin Bayyah of King Abdul Aziz University, Saudi Arabia, and Dr Mustafa Ceric, Grand Mufti of Bosnia. The participants issued a declaration that this fatwa could not be used to justify takfir (accusing Muslims of being unbelievers as a pretext for attacking them), rebelling against rulers, terrorizing those who enjoy safety and security, or acting treacherously towards those whom Muslims live at peace with. The New Mardin Declaration - English & Arabic.

In January 2010, the Islamic Supreme Council of Canada issued a fatwa against terrorism signed by 20 North American Imams, declaring that attacks on Canada and the United States by any extremist will be an attack on 10 million Muslims living in North America, and affirmed that every Canadian and American Muslim has a duty to protect their country and expose any individual attempting to harm Canadians or Americans.

In November 2008, nearly 6,000 Indian Muslim clerics approved a fatwa against terrorism at a conference in Hyderabad. Termed the 'Hyderabad Declaration', it stated that "Islam rejects all kinds of unjust violence, breach of peace, bloodshed, murder and plunder and does not allow it in any form".

In March 2008, the rector of the Deoband madrasa in India, Maulana Marghubur Rahman, made the following statement at a major Anti-Terrorism Convention in Deoband, India, in 2008: “We condemn all forms of terrorism, and in this we make no distinction. Terrorism is completely wrong, no matter who engages in it, and no matter what religion he follows or community he belongs to. Islam is a religion of mercy and peace.”

The International Islamic Fiqh Academy, a subsidiary organisation of the Organisation of Islamic Cooperation, issued a declaration at its meeting in June 2006 regarding the position of Islam on extremism and terrorism. It reaffirmed that all forms of terrorism are criminal acts and considered ḥarām or forbidden under Islamic law, whether it is directly carrying out a terrorist act or indirect support or participation for such an act, and whether the act is carried out by an individual, group or state. The declaration is found here in Arabic.

In December 2005 the 57-member Organisation of the Islamic Conference (now Organisation of Islamic Cooperation) issued its ten-year plan (read in English/Arabic). Among the eleven key intellectual and political issues it identified were the need to emphasise Islam as the religion of moderation and tolerance, and the need to combat terrorism in all its forms. In particular, the plan noted that extremism contradicts both Islam and human values, and rejected any justification or rationalization for terrorism. It noted that even legitimate resistance to foreign occupation does not justify the killing of civilians.

In July 2005, Sheikh Muhammad Afifi Al-Akiti from the Oxford Centre for Islamic Studies, published a fatwa condemning the targeting of innocents by terrorists, entitled Defending the Transgressed by Censuring the Reckless Against the Killing of Civilians (Mudafi' al-Mazlum bi-Radd al-Muhamil 'ala Qital Man La Yuqatil) in response to the July 2005 London bombings.

In July 2005, Shaykh ʿAbd al-Azīz Āl al-Shaykh, grand mufti of Saudi Arabia, issued a statement following the London bombings in 2005: “Killing and terrorising innocent people and the destruction of property are not condoned by Islam. Attributing all these horrific incidents to (the cause of) Islam is unjust.” He added, “The unjust killing of a human being in Islam is forbidden.”

In July 2005, the Fiqh Council of North America issued a fatwa against terrorism, affirming Islam's absolute condemnation of terrorism and religious extremism.

In July 2005, the British Muslim Forum, representing more than 500 British Muslim scholars, clerics and imams, signed a fatwa in response to the London bombings, stating that "Islam strictly, strongly and severely condemns the use of violence and the destruction of innocent lives."

In November 2004, King Abdullah of Jordan proclaimed the "Amman Message" a joint statement by 200 Islamic scholars from 50 countries, repudiating extremism, radicalism and fanaticism, recognising a broad spectrum of Muslim practice in the face of extremist attempts to narrow it down, and delegitimising the fatwas of extremists and terrorists. The Amman Message was subsequently endorsed by a further 300 Islamic scholars, intellectuals and government officials from around the world. The Amman Message has three main points which all signatories endorsed. The most important of these is the first, which affirms the validity of all 8 madhhabs of Sunni, Shi’i and Ibadi Islam, as well as Ash’arism, Sufism, and true Salafi thought, and the impermissibility of takfir (declaring another Muslim to be an apostate) against any adherent of these schools, or any Muslim who believes in God and His Messenger, the six pillars of faith, and the five pillars of Islam, and does not deny any necessarily self-evident tenet of Islam. The Message also sets out the requirements for issuing fatwas, and affirms that no one may issue a fatwa without adhering to the methodology of the schools of Islamic jurisprudence. In addition, the Amman message contains lengthy, individual fatwas on this issue from 10 Sunni and 13 Shi’i scholars, which are currently only available in Arabic. The fatwas can be found here.

The Saudi Arabian Council of Senior Scholars convened in May 2003 and issued a fatwa concerning suicide bombings and terrorism. It reiterated that those who commit these acts are contravening Islamic law, and terrorism constitutes ‘corruption on the earth’ and a destruction of lives, wealth and belongings that are protected by Islamic law.

On 27 September 2001, a fatwa was issued by six senior Middle Eastern Muslim clerics, responding to the September 11 attacks, stating that the terrorists' acts, from the perspective of Islamic law, constitute the crime of hirabah (waging war against society).

In July 1999 the Organisation of the Islamic Conference adopted its Convention on Combating International Terrorism, at its 26th session in Burkina Faso. The convention reiterated that terrorism cannot be justified in any way and constitutes a gross violation of human rights, and further that Islamic law rejects all forms of violence and terrorism, in particular that which is based on religious extremism. The convention sets the measures to be taken to prevent terrorism and terms for cooperation between member states in combating it. The full text of the convention is found here.

Why is it Haraam to say "Ya Muhammad"?

Question

Why saying YA Muhammad is consider Shirk or Haram? Some scholars say that saying YA Muhammad is shirk or haram because of the prefix ‘Ya’ means present since the prophet is not present everywhere that’s why it is considered Haram?
But According to Arabic Grammar prefix YA can be used for both near and far person (Jaamin Durood Arabin vol.2 pg.106). Then Why it is said so?

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, if one says “Ya Rasool al-Allah or “Ya Muhammed” with the belief that Rasullullah (Sallallahu Alayhi Wa Sallam) hears every sound, sees every action, etc, then it is impermissible and constitutes Shirk (polytheism).

If one believes that the words “Ya Rasullullah” or “Ya Muhammed” are being sent to Rasullullah (Sallallahu Alayhi Wa Sallam) via the angels in the form of Durood and Salaam, then it is permissible for one to say such words.

However, if one utters such wordings out of extreme love for Rasullullah (Sallallahu Alayhi Wa Sallam) without the incorrect belief that Rasullullah (Sallallahu Alayhi Wa Sallam) listens to every word, sees us, etc, then it is merely Mubah (permissible) for one to utter such words.

Nevertheless, since many people have the incorrect belief that Rasullullah (Sallallahu Alayhi Wa Sallam) is Hadhir and Nadhir (omnipresent), knower of the unseen or that Rasullullah (Sallalalhu Alayhi Wa Sallam) listens to one who pronounces the words “Ya Muhammed” or “Ya Rasullullah”, it is highly advisable that one refrains from uttering such words.[1]

The reference that you have quoted is unclear. In all probability, you are referring to “Jami al-Duroos al-Arabiyyah”.

Why do Muslims don’t get baptized whereas they believe in Jesus?

Question

assalaamu alaikum..
my friend asked me a question that "muslims say that no muslim is a muslim until they believe jesus christ(pbuh) and follow him........if that is true why muslims didn't get baptized?????

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh.

As Muslims, we believe in Eesa (Jesus) (Alayhi al- Salaam). We believe that Eesa (Jesus) (Alayhi al – Salaam) is a prophet of Allah (Subhanahu Wa Ta’ala) having reached a very lofty position and status. Belief in the prophethood of Eesaa (Jesus) (Alayhi al- Salaam) is an integral part of Eemaan (true faith).

Allah (Ta’ala) says:



إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ

“The Messiah, Eesa (Jesus) is only but a messenger of Allah” (Al Qur’an, 4: 171)



As Muslims, We attest to the original unaltered Torah (gospel of Moses) and the original bible (the gospel of Jesus) since they were revealed by Allah (Subhanahu Wa Ta’ala) to his prophets. However, none of these original scriptures are in existence today, in their entirety.

Therefore, as Muslims, we follow the subsequent, final, and true religion, Islam.

The concept of “Baptism” is foreign and alien to the teachings of Islam; therefore, we do not practice “Baptism” in Islam.

Moreover, in light of the many contradictions, distortions and errata contained in the Bible, it will not be sensible to follow the Bible and its teachings.

And Allah knows best.

Ismail Desai,
Durban, South Africa
Student Darul Iftaa

Checked and Approved
Mufti Ebrahim Desai
daruliftaa.net

Title: Can I share food with a Hindu?

Question

I am a student living in London. My friend is a Hindu and I have to share food with her which is not permissible in Islam. What should I do? She is also my friend so I cannot just tell her directly to go and eat somewhere else because that will be very rude. I am very tensed! Please let me know can I share food with a Hindu?

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

One of the integral aims of a Muslim is to call others to the success of this life and the hereafter. Through interaction with non-Muslims we are afforded the opportunity to display the beauty of Islam. Wherever we are we should be beacons for the guiding light of Islam. Islamic values and principles should be instilled in our lives so that we influence the people and environment around us.

As Muslims our mission is to emulate our Beloved Prophet salallāhu ῾alayhi wasallam in displaying high and lofty character. We should be an example for all in our conduct and dealings with those around us. Nabi salallāhu ῾alayhi wasallam himself was known for his great personality even before the advent of Islam. In a like manner we should exert ourselves in displaying good conduct. Nabi salallāhu ῾alayhi wasallam said,

مَا مِنْ شَيْءٍ أَثْقَلُ فِي الْمِيزَانِ مِنْ حُسْنِ الْخُلُقِ

“There is nothing weightier than good character on the scales (of Qiyamah).”


(Abu Dawood vol.4 pg.253; Maktabah al-Asriya)



Through sublime conduct we win the hearts of people and exemplify Islam in its practical form. Those around us will be attracted to that which governs our character. This in turn will feed people the understanding of Islam and how it creates the best of society.

If you have to share meals with non-Muslim colleagues then use the opportunity to share Islam and the character of Muslims. If you do this with the intention of propagating Islam then it is hoped that you will be rewarded. However in doing so, guard your Islamic values and practices.



And Allah Ta’āla Knows Best

Mawlana Ali bin Cassim
Student Darul Iftaa
Los Angeles, CA (USA)

Checked and Approved by,
Mufti Ebrahim Desai.

Title: Are pork enzymes haram to eat? ... a wise person I trust told me that the prophet mohmmad (PBOH) said that "if the pork weights less than an ounce then it is okay to eat".

Question

Are pork enzymes haram to eat?

I dont beleive so, because enzymes are so very small (smaller than an atom) and a wise person I trust told me that the prophet mohmmad (PBOH) said that "if the pork weights less than an ounce then it is okay to eat".

One of the reason that we don’t eat pork is because it is bad for you right? well pork enzyemes are so small that you would have to get a huge big-high tech. microscope just to see it, and even then it is still not clear! so it wouldn’t affect your body at all.

I want to know if it is okay to eat them? my friend think that all enzymes are haram but it is only a chemical that is use to speed up a reaction. I am a young mulim trying to get answer, can you help me please?
Answer

Assalāmu `alaikum Warahmatullāhi Wabrakatuh,

Pork is haram (absolutely prohibited. Pork enzymes are also haram. There is no hadith that states one may eat lesser than one ounce of enzymes.


And Allah Ta'āla Knows Best,


Muftī Ebrahim Desai

Daruliftaa
35 Candella Rd, Durban, South Africa
www.daruliftaa.net

Question

Hello I would like to ask a question please im really scared I was Looking at a person and they did the cross sign and from head to chest then shoulder to shoulder i was wondering which shoulder they did first and in my head i did the cross sign to know which shoulder they did first I didnt do the cross sign physically I had no intention in becoming a christian Im so scared thinking maybe Allah will be angry with me thinking im a non believer now. Please help me! Im a muslim and will die muslim inshallah. Thank you!
Answer

In the Name of Allah, the Most Gracious, the Most Merciful.



As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.



This thought that has put you in doubt is from shaitān. You should not give any significance to it. In the future if you are faced with a similar dilemma then immediately recite ta’awudh that is;



اعوذ بالله من الشيطان الرجيم



May Allah Ta’ālā protect you from the whispers of shaitān.





And Allah Ta’āla Knows Best

Mawlana Ali bin Cassim

Student Darul Iftaa

Los Angeles, CA (USA)



Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net

Question

I want to ask regarding the Mehfil e Meelad conducted here in Madinah Munawwarah every Thursday by SAUDIS. I went to one or two mehfils. They are usually held in farm houses. they begin with Tilawat, Na'at and then an Alim would make a bayan. After that different people read Na'ats. In the end, everyone stands up reading

Ya Nabi Salam Alaika, Ya Habib Salam Alaika, Salawatullah Alaika... They burn the Ood with it and take it around the place.

After that they serve dinner, Rice and Sheep.

Is it allowed to go to these kind of Majalis?


Answer

Assalāmu `alaikum Warahmatullāhi Wabrakatuh,



Allāh Ta`ālā sent Nabi (Sallallāhu `alayhi wasallam) with a complete and perfect religion. Allāh Ta`ālā says in the Noble Qurān:



اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام ديناالآية )المائدة 3(



Today, I have perfected your religion for you, and have completed My blessing upon you, and chosen Islam as Deen (religion and a way of life) for you. [5:3]



The lifestyle of Nabi (Sallallāhu `alayhi wasallam)was a practical example of the Deen of Allāh Ta`ālā. Allāh Ta`ālā says in the noble Qurān:



لقد كان لكم في رسول الله أسوة حسنة لمن كان يرجو الله واليوم الآخر وذكر الله كثيرا (الأحزاب21(



There is indeed a good model for you in the Messenger of Allah - for the one who has hope in Allah and the Last Day, and remembers Allah profusely. [33:21]



It is for this reason that much emphasis has been placed on following Nabi (Sallallāhu `alayhi wasallam) to such an extent that it has been made the criteria for the love of Allāh Ta`ālā.



قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم (آل عمران31)



Say (O Prophet): If you really love Allah, then follow me, and Allah shall love you and forgive you your sins. Allah is Most-Forgiving, Very-Merciful. [3:31]



Following Nabi (Sallallāhu `alayhi wasallam) is in fact following the right path. Allāh Ta`ālā says:



فآمنوا بالله ورسوله النبي الأمي الذي يؤمن بالله وكلماته واتبعوه لعلكم تهتدون (الأعراف 158)

So, believe in Allah and His Messenger, the Ummiyy (unlettered) prophet, who believes in Allah and in His words, and follow him, so that you may find the right path. [7:158]



This verse is explicit in proving that following Nabi (Sallallāhu `alayhi wasallam) is the way to being rightly guided. Since this is the only way to guidance it stands clear that any offshoot from this path is misguidance.

صحيح مسلم - عبد الباقي - (2 / 592)

867 وحدثني محمد بن المثنى حدثنا عبد الوهاب بن عبد المجيد عن جعفر بن محمد عن أبيه عن جابر بن عبد الله قال * كان رسول الله صلى الله عليه وسلم إذا خطب احمرت عيناه وعلا صوته واشتد غضبه حتى كأنه منذر جيش يقول صبحكم ومساكم ويقول بعثت أنا والساعة كهاتين ويقرن بين إصبعيه السبابة والوسطى ويقول أما بعد فإن خير الحديث كتاب الله وخير الهدى هدى محمد وشر الأمور محدثاتها وكل بدعة ضلالة ثم يقول أنا أولى بكل مؤمن من نفسه من ترك مالا فلأهله ومن ترك دينا أو ضياعا فإلي وعلي

Sayyidunā Jābir ibn `Abdullāh (Radiyallāh Ta`ālā `anhu) narrates that Nabi (Sallallāhu `alayhi wasallam) used to say in His sermon: Verily the worst of actions are those innovated, and every innovation is deviation.



صحيح البخاري- طوق النجاة - (3 / 184)

صحيح مسلم - عبد الباقي - (3 / 1343)

2697 - حدثنا يعقوب حدثنا إبراهيم بن سعد عن أبيه عن القاسم بن محمد عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه وسلم من أحدث في أمرنا هذا ما ليس فيه فهو رد رواه عبد الله بن جعفر المخرمي وعبد الواحد بن أبي عون عن سعد بن إبراهيم

ولفظ مسلم: ما ليس منه



Sayyidatunā `Āishah (Radiyallāh Ta`ālā `anhā) narrates that Nabi (Sallallāhu `alayhi wasallam) mentioned: Whoever innovates in our matter what is not of it then it is rejected.



The honourable companions of Nabi (Sallallāhu `alayhi wasallam) followed him in every aspect of their lives. Therefore they were made benchmarks of success. Allāh Ta`ālā says in the Noble Qurān:

والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنه وأعد لهم جنات تجري تحتها الأنهار خالدين فيها أبدا ذلك الفوز العظيم (التوبة 100)



As for the first and foremost of the Emigrants (Muhājirīn) and the Supporters (Ansār) and those who followed them in goodness, Allah is pleased with them and they are pleased with Allah, and He has prepared for them gardens beneath which rivers flow, where they will live forever. That is the supreme achievement. [9:100]



Following Nabi (Sallallāhu `alayhi wasallam) was, is and will remain the highway to success whilst anything besides the sunnah is the off ramp to deviation.



It is indeed a great privilege to live in the blessed land of Madīnah Munawwarah, but that privilege is accompanied by added responsibilities. Being the neighbours of Nabi (Sallallāhu `alayhi wasallam) demands that one be more sensitive to the sunnah of Nabi (Sallallāhu `alayhi wasallam). Extra importance should be given to adhering to even the finest of sunnats. Similarly, to the reverse, any innovation by the people of Madīnah Munawwarah is to be more condemned.



Every stone, street, alley and gully of Madinah Munawwarah ought to be reminding one of the sahābas (Radiyallāh ta`ālā `anhum) firm adherence to the sunnah. The incidents of the galaxy of sahābah (Radiyallāh ta`ālā `anhum) should be flashing through one’s mind at every turn one takes. These were those who’s love for Nabi (Salallahu `alayhi wasallam) had excelled beyond the mountain peak. They expressed their love for Nabi (Salallahu `alayhi wasallam) by imitating him in the minutest of actions.



It is extremely sad and disturbing to learn of innovations taking place in the honourable city of Madīnah Munawwarah. One would have expected that the honourable neighbours of the beloved Messenger (Salallahu `alayhi wasallam) would have adhered firmly to the sunnah and to pure Islāmic teachings. They would have been more sensitive to the issue of sunnah and bid`ah. The sunnah is a light by means of which a person may find direction in the darkness of all the evils and fitnahs that the world is engulfed in. The true neighbours of Nabi (Salallahu `alayhi wasallam) are those who adhere to his sunnah even though they are thousands of miles away from him. Distant are those who innovate according to their fancies even though they might be right next to Nabi (Salallahu `alayhi wasallam).



There is no command or example in the life of Rasūlullāh (Salallahu `alayhi wasallam) or his Sahābah (Radiyallāhu Ta`ālā `anhum) having gatherings as stated in the query.

Where did Ya Nabi Salām `alayka Ya Habīb Salām `alayka originate from? Why does everyone have to stand for the durūd? During salāh durūd is in the sitting position. Why burn `ūd? Why leave the well established narration of durūd for such baseless practises?!



The illustrious sahābah (radiyallāh Ta`ālā `ahum) enquired from Nabi (Salallahu `alayhi wasallam): how should we send durūd upon You?



صحيح البخاري- طوق النجاة - (8 / 77)

6360 - حدثنا عبد الله بن مسلمة عن مالك عن عبد الله بن أبي بكر عن أبيه عن عمرو بن سليم الزرقي قال أخبرني أبو حميد الساعدي أنهم قالوا يا رسول الله كيف نصلي



Nabi (Salallahu `alayhi wasallam) replied: read:



قال قولوا اللهم صل على محمد وأزواجه وذريته كما صليت على آل إبراهيم وبارك على محمد وأزواجه وذريته كما باركت على آل إبراهيم إنك حميد مجيد



Another narration mentions:

صحيح البخاري- طوق النجاة - (8 / 77)

اللهم صل على محمد عبدك ورسولك كما صليت على إبراهيم وبارك على محمد وعلى آل محمد كما باركت على إبراهيم وآل إبراهيم

A third narration mentions:

صحيح البخاري- طوق النجاة - (8 / 77)

اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد





There are many books compilations which mention the different forms of durūd. Allāmāh Sakhāwī (Rahimahullāh Ta`ālā) has compiled a book called al-Qawlul Badi’. This is detailed work on the virtues and forms of durūd. Shaykhul Hadīth Hadrat Mawlānā Muhammad Zakariyyah (Rahimahullah Ta`ālā) compiled a book, commonly known as the forty durūd, which contain the different durūds mentioned in the ahadīth. Taking to such durūd as mentioned in the ahādīth are undoubtedly much more meritorious than thousands of any other un-established form of durūd.

One of the main objectives of such gathering is to inculcate and express our love for Nabi (Ṣallallāhu `alayhi wasallam). We advise that you set out some time daily to send salutations on Nabi (Ṣallallāhu `alayhi wasallam). Even if it may be a little in quantity but it should be read with punctuality and with a great feeling of love for our beloved Messenger (Ṣallallāhu `alayhi wasallam). Also take out time to educate yourself and your family about the history of Nabi (Ṣallallāhu `alayhi wasallam). Read the sacrifices he went through for the cause of Islām. Study his shamāil, conduct and behaviour. Inshā Allāh this will prove more beneficial in inculcating the love of Nabi (Ṣallallāhu `alayhi wasallam). Firm adherence to even the finest of sunnah is the best way to show our love to Nabi (Ṣallallāhu `alayhi wasallam). Try to spend as much as time possible in the honourable Masjid and also visit the blessed grave as much as possible. If possible kindly convey our salām too.



And Allah Ta’āla Knows Best

Mufti Ishaaq E. Moosa
Benoni.

Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net