Why is facebook, myspace, hi5, tagged all Haraam

Assalamu Alaikum,

Many Muslims have gone on Hi5 and these other social networks. Even many who are involved in religion put their profiles there. And some even go into it to get in touch with family, old friends or even other Muslims. However, without doubt this is a trap from the Shaitaan where the door is decorated but behind it is misguidance and mischief.

And the reasons why these things are Haraam are as follows:

(1) Pictures: The Prophet (salallahu alaihi wa sallam) said: The ones who will get the most punishment on the day of judgement are those who make pictures. In another Hadeeth it would be said to them: revive that which you have made.

(2)  On these networks one cannot be safe from the Fitnah of women. The Prophet (salallahu alaihi wa sallam) said: I have not left a greater Fitnah upon the men than the women. And in many instances even if one has no one of the opposite sex in their friends list there is someone who does. And Allah’s help is sought. And this leads to many things including Zinaa

(3) The person who is within these networks can find themselves pretending for others what they are not.

And the Mafasid are many that cannot be added up. Hence beware of this mischief inshallah.

Weird Fatwa!!

Issues of Congregational dua. The issue of CONGREGATIONAL Dua after the compulsory prayers has become an issue of great conflicts in the recent past. We have found that some senior Scholars also opine that this dua is an innovation.1) Are the above mentioned Fatawa correct? If not, can you please respond to their arguments.2) Is there any clear hadith which shows that Nabi (Sail Allahu alayhi wassallam) and Sahabah or anyone in the Khair al quroon used to supplicate in this manner?3) Since we are muqallids, is there any mention in the classical Hanafi works (books between 150 A.H to 1250 A.H) concerning CONGREGATIONAL dua after Salaah?4) There are numerous harms which comes about because of the congregational supplication. Amongst others are:
a) It disturbs latecomers
b) It has become a mere ritual
c) People are totally unmindful of authentic Adhkaar which are recorded in the Saheeh sittah
d) People confine themselves to the dua of the lmam
e) People began regarding it as compulsory. The proof of this is the numerous critisms on those Imam who omitted it in a few places.A. As you have rightly said, the issue of this congregational dua has become one of great conflict in the recent past. This is certainly true, since no one from amongst the great scholars has made it an issue before now. This is a very interesting point and it makes one wonder as to who are those who are making it an issue. Although it has never been a problem, due to the fact that some have started to condemn it, many scholars had to give their official opinion regarding it.In giving their opinion, they looked at it differently and thus submitted their honest advice on the matter. Hence, we would see that some have stated that it is a bidah while others have mentioned that it is permissible.At the onset, it is agreed by all scholars that Congregational Collective dua after the fard salaah was not a practice of the Prophet (S.A.W). Hence, it is wrong to attribute this practice to the ’sunnah’ of the Prophet (S.A.W).

Practicing upon it with this understanding is certainly wrong and can be deemed a bida’h since in it there is a clear intention of bringing into and considering something to be a part of the ‘Sunnah’ when it is not so.

From a different angle, one can see that the act of ‘dua’ and supplication is one which has been emphasized in the Quran and Sunnah. The believers have always been requested to ‘call on Allah’ and turn to Him in supplication. While exhorting us to do so the Quran and Sunnah have not given us any specific instruction as to when supplication can be made and how it can be made. Hence, from the general teachings, it is deduced that the Quran and Sunnah have not condemned the act of making dua at a specific time nor have they condemned the manner of supplication, collectively or individually.As a result, it will therefore be wrong for anyone to say that the act of making collective dua after the fard salaah is opposed to the teachings of the Quran. It is with this understanding that many scholars have stated that this act is permissible.Having said this, the answers to your questions are:2) There are clear Ahadith which shows that the Prophet SAW and the sahabahs supplicated collectively. You can check our web page for the relevant information under the ‘Fatawa’ section.3) Yes, there are references indicating to the permissibility of the congregational dua after salaah.4) (a) If the Imam wishes to supplicate for himself and the congregation after the salaah then he need not make the dua loud. If he fears that the late comers can be disturbed, supplicating silently is encouraged.(b) You can only say that it is a ritual, if you know the intention of those who are supplicating. If each person along with the Imam has a sincere hope and desire that Allah may listen to their supplication and grant them what they are asking for, then you will be wrong to say that it is a mere ritual.(c) Joining in the collective dua should in no way prevent one from the masnoon Adhkaar that are evident after salaah. If one wishes to supplicate to Allah with the congregation, he can do so after he has ended his dua or even after the remaining sunnah or nafl salaah (when there are sunnah /nafl after the fard salaah).(d) Even if people confine themselves to the dua of the Imam there is no harm in this, while one is encouraged to supplicate to Allah individually, there is no prohibition if one confines himself with the Imam’s dua.(e) It is totally wrong for one to consider this collective dua as compulsory. This should not be understood in this manner. Instead, people should be educated with respect to its position.While it is totally wrong to criticize anyone who does not do it, I do not believe that this action is sufficient to think that the criticizers hold the view that the collective dua after salaah is compulsory.Applying the principle of ‘averting harm is better than attaining benefit’ is subjected to different interpretations and in my honest opinion, cannot or should not be used in an issue of this nature. (And Allah knows best).The reason I say this is on account of the fact that one can argue that neglecting the act of supplicating to Allah is extremely harmful since one loses the chance of an opportunity of having his supplication answered by Allah. In this way, not supplicating would be harmful. So if we want to remove harms, we should make the dua.In this respect one can also argue that the real harm is the making of dua. Instead, it is in making a petty issue a big one. The harm is in the open condemnation and criticism that is levied by people. Even if this practice is stopped to avoid problems, you would soon see that other problems will begin.As such the real solution to the problem is in the acquisition of sound and proper Islamic knowledge and in respecting and accepting of the authentic and genuine scholars of Islam.And Allah knows best.

Mufti Waseem Khan

Q.

 

 

 

 

Based on these, can we apply the principle that ‘averting harm is better than attaining benefit’?

 

 

 

 

 

I) I have tried to access the information mentioned on the sites you have quoted, but was unable to get the information.

 

 

 

 

 

 

 

 

 

 

 

 

 

Assalamu Alaikum wa Rahmatullah,

All praise is due to Allah and may peace and blessings be upon the Prophet (Salallahu alaihi wa sallam)

The advice is to fear Allah ta’ala at all moments, in speech and in action and to not say which one doesn’t know. I am not going to use my usual language which usually expresses outrage at these things. Rather our duty when we see a wrong is to correct it in the best of manners whilst being clear. Upon this note I proceed. 

Brother Waseem Khan mentioned that Congregational Du’a is not found in any of the books of the Fuqaha and states categorically that it is not from the Sunnah. Unfortunately, however at the same instance he seeks to endorse it by mentioning principles that are not based upon the book and the sunnah. And this is in two parts. 

(1) By mentioning that it is not a Sunnah but however if it is that one does it with the intention of it being a Sunnah then it would become an innovation. Hence the first issue or principle is: If one does an act outside of the Sunnah then once he doesn’t see it as a Sunnah it cannot be a bid’ah. 

This my dear readers is not consistent with what Allah has mentioned or what the Prophet (salallahu alaihi wa sallam) has mentioned. Allah said in his book: “Guide us to the straight path, the path of those who you are pleased with, not those who have earned your hatred or are astray.” The straight path as mentioned by Allah is the path of the Prophets, the Truthful, the Martyrs and the Righteous. It is also recognizable that the categories of people after the Prophets have to follow Prophetic guidance in order to be guided. Hence if an action of worship falls outside of what was revealed to the Prophets it is misguidance.

Additionally, the Prophet (Salallahu alaihi wa sallam) said: Beware of newly invented affairs in Islam, for every invented matter is a bid’ah and every bid’ah is misguidance and every misguidance leads to the hellfire. And he also said:  Whoever does an action that we (The Prophet and his companions) have not done it is rejected. 

We see that in these two Ahadeeth the intention is not mentioned. Once the person innovates something in Islam it is rejected and it is misguidance. 

(2) Using general phrases for a specific issue. Allah has made lawful worship like Thikr, Du’a etc. However this worship cannot be done according to the whim of this or that person. It has to be done according to how the Prophet (Salallahu alaihi wa sallam) did it. For example: Prayer or Salaat is worship but however one cannot pray the Salaat during the times of prevention. One cannot make Hajj outside the Hajj months etc. So we must remember that worship has go according to authentic evidences and wordly matters are opposite. 

(3) If a matter is not Sunnah then why do it in the first place? Allah said: “There is in the Messenger of Allah (Salallahu alaihi wa sallam) the best of examples for the one who hopes for Allah and the last day.” Hence the guidance is there and whichever worship he and his companions did not do is misguidance. 

 

Taking knowledge step by step

 

Shaikh Yahya Al Hajuuri said:

 

Taking knowledge step by step is from the means of seeking knowledge, and it is upon the teacher to take his brothers and students step by step by giving eveyone their rights. By giving the beginners their rights and those who are more advanced their rights.

Then what is most important for a student to place emphasis upon is his manners and behaviour for this is from the matters of taking knowledge step by step. It is not beneficial that one seeks knowledge of Mustalah and he doesn’t know what is tied to these essential matters from reading in the books of the mannerisms of the students of knowledge. For verily reading in them benefits the student much even in your seeking knowledge and clarifying to you how to seek knowledge. And this is from the first steps. Knowing what being a student of knowledge is. And the Alim is not independant of this ever and the guidance is with Allah.

 

We advise to take knowledge step by step. Beginning with that which is easy then that which proceeds it.  For example in Mustalah you begin with Baiquuneeyah memorizing it and learning it with one who teaches it simply. And in Tajweed you begin with what is easy for you by a teacher who will teach you tajweed. And make you understand some of its ruling with simple understanding and listening to some of those who are proficient in reading. And like this you learn writing if you are unable to do so and also Imlaa (how to use punctuation marks and the Hamza in particular) you learn both because they are from each other.

 

 And in Tawhed you may learn with the three principles and the beneficial statements and also Mabadi Al Mufeedah. All of them are easy to understand and memorize. And them are Ahadeeth and Ayaat and there is no hardship in them. And if youlearn these all the other books are readable. And also Lum’ah Al Ittiqaad remains in one’s mind because of it simplicity and understandinf these beggining books make other books easy and helps you to understand them.

 

And also in inheritance it is possible to take Rahibeeyah and memorize it and learn it or to learn Ar Raaid and it is from the easy books that are specific in mentioning the rulings. As for maths and other than this it can make the beginner tired but he understands what he can and tries to understand and learns from those who understand the lessons and summarizes it.

 

 As for Usuul if one memorizes Nadhm Al Imriiti for Waraqaat it is a beautiful and easy poem… it doesn’t have difficulty in it. And also learning the book Al Usuul Min Ilm Al Usuul from Shaikh Salih Al Uthaimeen may Allah have mercy on him. It is a beneficial book for beginners and easy upon them. And on it he has a printed explanation for for whomsoever wishes to understand it more and widen his scope. And it is upon the student to look at his level and seek advice from those who are more knowledgeable and have more understanding.

 

 And asks them with what they begin with and afterward they take knowledge level by level. And in Nahuw you take Ajruumeeyah or Mulha Al I’raab for it is easy… and they have expanded in explaining them. Then you go to Mutammimah after Ajruumeeyah and after Mutammimah you go to Qatr An Nadaa. And like this one takes it step by step. However if one goes immediately to expansive books such as Qatr for this is what will not give you understanding and make you tired. And would be difficult upon you.