There is similitude between someone who legalises protests against the authorities and someone who legalises the consumption of intoxicants, the committing of zinaa, the eating of ribaa etc under the pretext that some companions and Taabiun committed zinaa or took ribaa or took intoxicants. Such a person may not feel ashamed to use such instances as evidences despite clear evidences from the Quran and Sunnah that prohibit those acts and despite the fact that some of the companions who committed these acts did so before their knowledge of their prohibition and those that did them after their knowledge of the prohibition got the necessary punishments as contained in books of ahadith and aathaar.
Hence, can any serious Muslim say those acts and many others that are prohibited in Islam are matters of difference of opinion because we have had in history that some companions did them? Or what is expected of any serious Muslim is to stick to the Quran and Sunnah on those matters.
Similarly, there are ahadith and aathaar of the Prophet,sallaa Allahu alayhi wa sallama, and the senior companions which abound in Sahih Al-Bukhari and Sahih Muslim and also in the Sunan and the Masaaneed warning us against abusing inciting and revolting against the authorities.
Sumarrily, the question now is, will a serious Muslim stick to those ahadith and aathaar or violate them and use the errors of some individuals either among the companions and Taabiun to justify his call to protests despite the fact that most of these people ,such as our mother Aishah, regretted their actions despite their good intentions. Our mother Aishah would cry whenever she remembered the incident of Jamal. More so the evil effects of protests against the authorities are noticeably conspicuous, yet some duaat who are enemies of the Ummah are still encouraging that.
How can a serious Muslim use what the doer had already regretted and felt bad about its evil consequences as an evidence for his own misguided way!! Wallahi, this is laughable.
In addition, some of the aathaar used by these ignoramuses are not authentic or are misinterpreted.
Allah’s aid is sought.
Written By: Sheikh ‘AbdulGaniy Juma’h, Hafidhahullah.
How can we welcome the new Hijri year in Islam, can we wish ourselves happy hijrah celebration or can we fix special program to commemorate this period?
Praise be to Allah; may the blessing and peace be upon the Messenger of Allah.
The truth of the matter is that the Hijri calender was not introduced by al- khaleefah Umar and the other companions so as to be celebrated as an ‘eid. Rather it was used as a way of calculating and dating and knowing other events contrary to what used to be operational wherein they would use different happenings such “the Year of Elephants” ” the Day of Bu’aath” etc to date other events.
Hence, celebrating the hijrah of the Prophet, sallaa Allahu alayhi wa sallama, is an innovation in the deen which was never practised by the companions, may Allah be pleased with them all. And it is not hidden that we only have two ‘eids in Islam namely, eid al-Fitr and ‘eid al-Ad-haa as said by the Messenger of Allah, sallaa Allahu alayhi wa sallama, in a hadith reported by Abu Daawud.
Hence, greeting people for a new hijra year is strange and it was never practised by the Righteous Predecessors and it should be avoided. And this is the favoured opinion of most of the senior scholars of Sunnah in our time.
Answered by: Ustadh Abdulghani Jumat
The best honor for a dead Muslim who built a mosque is that he be remembered with supplication that Allah forgive him and accept his good deeds. That good act of his is enough honor as he earns everlasting rewards for it from the Almighty Allah.
Burying such a person in the mosque as is common in our land is an innovation. No text suggests that any grave attracts special mercy from Allah to its occupant on account of its closeness to the mosque. Worse still, it may invite people in the distant future to serious acts of associating partners with Allah (if not immediately); that is no honor to the dead.
نهى رسول الله صلى الله عليه وسلم أن يجصص القبر وأن يبنى عليه وأن يقعد عليه( وأن يكتب عليه). أبو داود
“The Prophet forbade that a grave be plastered or built upon or sat on” (by Abu Dawud).”
وقال صلى الله عليه وسلم :إن من شرار الناس من تدركه الساعة وهم أحياء ومن يتخذ القبور مساجد. رواه إبن خزيمة
He also said: “From the worst of people is the one who is alive when the Hour comes and the one who makes grave sites places of worship” (Ibnu Khuzaymah).
The scholars instruct that mosques built over graves be demolished, and the remains in graves built inside existing mosques be exhumed and buried elsewhere and it must not be in our houses because the Prophet also said:
وقال: لا تجعلوا بيوتكم مقابر. رواه الترمذي
“Do not turn your houses to burial grounds.” (by Attirmithee).
May Allah forgive our dead and grant them rest in death. Let us not dishonor them by our acts.
Written by: Sheikh Murtado Adedokun, Hafidhahullah.