Wednesday, April 12, 2017

Explanation of the denotation in Ahadeeth Laisa Minna (ليس منا) "Not From Us":

Explanation of the denotation in Ahadeeth Laisa Minna (ليس منا) "Not From Us":

This article is an attempt to explain the meaning and the ruling of the denotation Laisa Minna (Translated as: Not from us) which is used in ahadeeth. This is taken from the work of Shaykh Hatim al 'Awni (Professor of Hadeeth at Umm al Qura university, Makkah).

Note: This article is paraphrased for clear explanation and more references are added.
There are many ahadeeth which have this denotation I will quote two of them

عن أبي موسى عن النبي صلى الله عليه وسلم قال من حمل علينا السلاح فليس منا

1) The one who  takes up arms against us, is "Not from us" [Saheeh Bukahri: 7071]

2) The one who cheats is "Not from me"(من غش فليس مني ) [Saheeh Muslim: 102]

Now when laymen read this hadeeth or any other which has this term might interpret that the one who does these acts does not remain Muslim. Because the apparent meaning indicate towards it, while in reality its not like that rather this was the interpretation of Khawarij (deviant group).

Shaykh ul Islaam Ibn Taymiyyah rahimahullah said:

وكذلك تفسير الخوارج والمعتزلة بأنه يخرج من الإيمان  بالكلية ويستحق الخلود في النار تأويل منكر

And likewise the interpretation of Khawarij and Mu'tazila (with the denotation Laisa Minna that the one who does it) is out of faith completely and deserves to be in hell forever then this is a rejected interpretation [Majm'oo al Fatwaa 7/525]

Now the question If he remains Muslim then what does "Not From us" mean? and what is the ruling on act mentioned with it?

Meaning of Denotation (Laisa Minna)

 When this denotation is used then it would mean "Not Completely over our Sunnah or our methodology or our way"

Ibn Hajr asqalani rahimahullah comments on the chapter of Saheeh Bukhari (باب ليس منا من شق الجيوب) Chapter: The one who tears his clothes is "Not from us" and says
قوله ليس منا أي من أهل سنتنا وطريقتنا وليس المراد به إخراجه عن الدين ولكن فائدة إيراده بهذا اللفظ  المبالغة في الردع عن الوقوع في مثل ذلك كما يقول الرجل لولده عند معاتبته لست منك ولست مني أي ما أنت على طريقتي 

Saying of Prophet (صلى الله عليه وسلم ) "Not From us" (then) it means "Not from our Sunnah or our way" it does not mean (that the one who does it) is expelled from religion and on the contrary the benefit of him referring this word (i.e denotation) is to intensify condemnation over occurence of such things, like (when) a person says to his son while rebuking I am not from you and you are not from me, (then) it means you are not on my way.[Fath al Baari 3/163]

Ibn al Jawzi rahimahullah while commenting on the hadeeth of Saheeh Muslim (He who learnt archery and then neglected it, is not from us, (or said) He has been guilty of disobedience) says:
 قوله ليس منا أي ليس على سيرتنا وهذا لأن الرمي من آلة الجهاد فإذا تركه من علمه نسيه

His saying "Not from us" (it means) "Not on our way and this is because archery is tool of jihaad so, when the one who knows it leaves (i.e stop practicing) it forgets it. [Kashf al Mushkil min Hadeeth as Saheehayn 1/1111]

Imam Nawawi rahimahullah says regarding this denotation

ومعناه عند أهل العلم أنه ليس ممن اهتدى بهدينا واقتدى بعلمنا وعملنا وحسن طريقتنا كما يقول الرجل لولده إذا لم يرض فعله لست مني وهكذا القول في كل الأحاديث الواردة بنحو هذا القول

Meaning of denotation (laisa minna) near people of knowledge is (that the one who does that act) is not from those who are guided to our way or not from the followers of our knowledge and actions or not from those who follow the splendidness of our way, like a person to says to his son when he does not accede his action, you are not from me. This is the saying for all the ahadeeth which has come with this denoatation [ Sharah Saheeh Muslim 1/109]

Ruling on the acts mentioned with this denotation.

The denotation "Not From us" is apparently (البراءة)  disavowal and absolute disavowal is only from Kufr(that's the reason khawarij deduced with it over their Takfeer) but a conditional disavowal from the one who believes in Allah and his Messenger apparently indicate towards prohibition(of the act mentioned) and a conditional disavowal over a thing which is not prohibited evince towards Makrooh Tanzeehi (dislike) or leaving a preferable act. 

To rule out all the acts mentioned with this denotation to be prohibited is not correct either because it is has been used for other than prohibition too. I will quote two hadeeth

 (ليس منا من لم يتغن بالقرآن)

1) The one who does not recite Qur'an in a beautiful voice is "Not From Us". [Sahih Bukhari 7527]

From Ijmaa(consensus) of Scholars reciting Qur'an in beautiful voice is preferable not obligatory. So, here this denotation is used over leaving a preferable act and not prohibition. When this denotation comes for the things which are not prohibited then it is for urging not to leave preferable acts 

(من لم يأخذ شاربه فليس منا)

2) The one who does not trim his moustaches is not from us [Sunan Nasa'ee: 5047]

So, this denotation comes for the things which is prohibited as well as those which are not prohibited so a muhaqqiq(researcher) stands in need to know that this probability has come in the meaning of this denotation before he rules anything as prohibited

If it comes for those prohibition whose evil is clear or whose prohibition remains still (Likes taking up arms against muslims and likes of it) then it will be Haraam. If it is from the chapter of etiquette or from the things for which there is evidence of it being not prohibited (Like reciting Qu'ran in beautiful voice) then it is not prohibited. 

Sunday, March 26, 2017

Spiritual opportunities for Doctors:

 Spiritual opportunities for Doctors:

"The best achievement is that you should benefit mankind but should not expect any reward in return. Serve everyone but do not expect any service from anyone.

O living one! Live in this world in such a manner that you may enlighten the world. Neither have you to come to this world time again nor will you be sent here again. Your life should be an example for your nation.

Indeed service to the sick without remuneration is the most exalted and accepted worship of Allah the Almighty.”
Do not forget our beloved Prophet (Peace and Blessings be Upon him) states:
“If a person goes to visit a sick patient in the morning 70,000 angels send blessings and pray for his forgiveness till evening. If he goes to visit in the evening 70,000 angels say blessings and pray for his forgiveness till morning.”

In another hadith it is narrated:

Whoever visits the sick, an angel in the Heaven calls out:
“May you reap happiness in the Hereafter, may your walking in this world and the next be blessed, and may you enjoy a high rank in the Heaven” All this benefit and forgiveness is for a single visit to a patient. What would it be for continual treatment and care!

Worship is liked by Allah the Almighty.
Service is liked by Humanity and Allah the Almighty.
Worship may be accepted or rejected by Allah the Almighty, as He pleases.
Service is always accepted by Allah the Almighty.
Service is the best worship and is granted to the best of people."
-Shaikh Sufi Barkat Ali

 While visiting the sick, and dua made by the sick:

Umm Salamah  narrated that the Prophet  ﷺ said: 'When you visit the sick, or the dead  then say good, because the angels say 'Ameen' to whatever you say'
[Muslim  #2126]

Ali (RA) reported that the Prophet  ﷺ said:
'When a Muslim  visits his sick Muslim brother  in the morning, seventy thousand angels make dua for his forgiveness till the  evening. And when he visits him in the evening, seventy thousand  angels make dua for his forgiveness till the morning, and he will be granted  a garden for it in Jannah.'
 [at-Tirmidhi, Abu  Dawud]

 We should try to recall these hadeeths when we see any patient or at least while we are entering our clinics/hospital at the beginning of our duty.

 Imagine how much our approach and behavior with the patients will change if we start seeing everyone of our patients as an opportunity to earn limitless rewards from Allah and duas of the Angels instead of mere customers or even worse- as a fat wallet!

Thursday, December 22, 2016

Working for one's Halaal needs is also in the path of Allah:

Ka’b ibn Ujrah reported: 

"A man passed by the Prophet ﷺ and the companions of the Messenger of Allah saw his vigor and hard work. They said, 

'O Messenger of Allah, if only this were done in the path of Allah.' 

The Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ  said, 

'If he goes out striving to benefit his small children, then it is in the path of Allah. If he goes out striving to benefit his elderly parents, then it is in the path of Allah. If he is striving in order to suffice himself, then it is in the path of Allah. If he goes out to show off and boast, then it is in the path of Satan.'"

[Tabarani-Mu’jam Al-Kabeer, 15640. Sahih (authentic) according to Al-Mundhiri]

عَنْ كَعْبِ بْنِ عُجْرَةَ قَالَ مَرَّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ فَرَأَى أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ جِلْدِهِ وَنَشَاطِهِ فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ كَانَ هَذَا فِي سَبِيلِ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنْ كَانَ خَرَجَ يَسْعَى عَلَى وَلَدِهِ صِغَارًا فَهُوَ فِي سَبِيلِ اللَّهِ وَإِنْ كَانَ خَرَجَ يَسْعَى عَلَى أَبَوَيْنِ شَيْخَيْنِ كَبِيرَيْنِ فَهُوَ فِي سَبِيلِ اللَّهِ وَإِنْ كَانَ يَسْعَى عَلَى نَفْسِهِ يُعِفُّهَا فَهُوَ فِي سَبِيلِ اللَّهِ وَإِنْ كَانَ خَرَجَ رِيَاءً وَمُفَاخَرَةً فَهُوَ فِي سَبِيلِ الشَّيْطَانِ

15640 المعجم الكبير للطبراني
المحدث المنذري خلاصة حكم المحدث رجاله رجال الصحيح

Wednesday, October 12, 2016

Islamic rulings on Medicines with Haraam ingredients:

Rules regarding Medicines with Haraam ingredients:

Messenger of Allah (Allah bless him & give him peace) said: “Indeed Allah has sent down both illness and it’s cure, and He has appointed a cure for every illness, so treat yourselves medically, but use nothing unlawful.” (Sunan Abu Dawud, no: 3870)

From this its obvious that we just can't prescribe anything with out certain limits. It is a serious matter of shariah. Our scholars have explained that the above Hadith refers to the situation where a halal alternative is available.

*Conditions for using medicines containing Haraam ingredients*:

1) It is reasonably known that the medicine will be effective, and is needed (with out which there is a risk of health deteriorating or death);
2) There is no permissible Halal alternative reasonably available;
3) The above 2 points have been established by an expert Muslim doctor who is at least outwardly upright and God-fearing.

For example, if the medicine which is made from pig is known to be effective and no other available alternative is available, it will be permitted to avail of it. This, however, needs to be established by an expert Muslim doctor. Thus, explain the Shariah perspective to an expert Muslim Doctor and seek his advice.
-Mufti Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK

If a muttaqi and competent Muslim doctor is not available in that hospital and it's an emergency to start the treatment, discussing with an expert non-Muslim doctor who understands the severity of haraam in our religion will suffice (Mufti Faisal Abu Hajira).

*Vaccines with Haram ingredients*:

 Such vaccines can be used if: 
1. Governments make it mandatory. 
2. In non-mandatory vaccines, where no reasonable halal alternative is found even after reasonable efforts and the benefits of the vaccination is proven medically and confirmed by an expert Muslim doctor.
-Mufti Faisal Abu Hajira 

*Implications of the above fatwas for Muslim doctors*:

A Muslim doctor (or pharmacist) should know whether the medication he or she is giving to a Muslim patient contains any haraam ingredients or is derived from non-zabiha or haraam animal sources (with out having undergone total chemical transformation). They also should try to find out if any reasonable halal alternative is available for such medicines.

And regarding those haraam medicines for which no reasonable halal alternative is available, Muslim doctors, pharmacists, patients and Muslim community as a whole should demand from the pharmaceutical companies to come up with suitable halal alternatives. When there is a demand there will be supply! If we accept haraam medicines silently, we will never get halal alternatives in the market.

A few years back there was no mainstream company in halal food market. After continuous efforts were made by Muslim consumers and organizations in demanding halal food, many multinational companies are now offering halal certified food and global halal market is one of the fastest growing segments of the food industry.

Sunday, August 7, 2016

Fiqh of financially supporting one’s parents and other relatives:

Fiqh of financially supporting one’s parents and other relatives:

It is necessary (wajib) upon an individual that he supports his parents and grandparents, if they are poor, and provided that he is capable of doing so.

Allah Most High says:

“Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour.” (Surah al-Isra, V. 23)

Sayyida A’isha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The most pure (of earnings) is what a man consumes from his own earnings, and his child is from his earnings.” (Sunan Tirmidhi, no. 1382, Sunan Abu Dawud & Sunan Ibn Majah, no. 2137)

It is stated in al-Fatawa al-Hindiyya:

“A wealthy son will be obligated to spend on his poor parents, whether they are Muslims or otherwise, and whether they are capable of earning themselves or otherwise.” (al-Fatawa al-Hindiyya, 1/564)

Imam al-Mawsili (Allah have mercy on him) states in his renowned al-Ikhtiyar:

“The Nafaqah (financial support) of the parents and grandparents is on the male and female children, for Allah Most High says: “say not to them a word of contempt” (Surah al-Isra). Thus, Allah Most High forbade the child from harming the parents even to this extent, and to not spend on them when they are in need is more harmful than this…..And Allah Most High says: “We have enjoined on man kindness to parents” (al-Ankabut, V. 8), and it is not from kindness to leave them in need despite having the capability to remove their need. And Allah Most High says regarding non-Muslim parents: “And bear them company in this life with consideration” (Luqman, V. 15), and it is inconsiderate to leave one’s parents hungry despite having the means to feed them….” (al-Ikhtiyar li Ta’lil al-Mukhtar, 2/231-232)

In light of the above, it becomes clear that it is the responsibility of the children to financially support their parents provided two conditions are met:

1) One is financially in a position to do so. Imam al-Haskafi (Allah have mercy on him) elaborates on this by stating:

“And it (m: financial support) is necessary (wajib) on the child who is wealthy, even if he is young, wealthy to the extent that Sadaqa al-Fitr becomes Wajib on him.” (See: Radd al-Muhtar ala al-Durr al-Mukhtar, 3/621)

2) One’s parents are poor, even if they are capable of earning themselves. Imam al-Haskafi (Allah have mercy on him) explains:

“One will be responsible for financially supporting one’s parents if they are poor, even if they are capable of earning…” (ibid, 3/623)

In a case where the poor father has more than one child, then all the children will be equally responsible to support their parents. It is stated in al-Fatawa al-Hindiyya:

“If a poor person has two children, one being very wealthy and the other is the owner of the Nisab (m: which necessitates one to pay Sadaqa al-Fitr), then the responsibility of supporting the father will be equally shared by both of them.” (al-Fatawa al-Hindiyya, 1/565)

As far as daughters are concerned, they also have an equal responsibility of supporting their parents, but this is when they earn, have their own money and are capable of doing so. (ibid, 1/564)

With regards to one’s mother, the responsibility of supporting her will be on her husband. However, if her husband (one’s father) is poor, then one will be supporting her by supporting the father. If she does not have a husband, then one will be obliged to support her, if she is poor. (Radd al-Muhtar, 3/623)

As far as the other relatives are concerned, we can divide them into two categories:

1) Male relatives, such as one’s brother, uncle, nephew, etc. The responsibility of financially supporting them is only in the situation where they are poor and not capable of earning themselves due to some disability or illness. Imam al-Mawsili (Allah have mercy on him) states in al-Ikhtiyar:

“The Nafaqah (financial support) of other relatives besides the parents and children is (also) necessary according to the amount of inheritance (mirath)….And this is only necessary when the relative is poor, disabled and not able to earn.” (al-Ikhtiyar li Ta’lil al-Mukhtar, 2/232)

2) Female relatives, such as one’s sisters, aunty, etc. The responsibility of supporting them is conditioned only with them being poor and in need. Disability is not a condition, for women are not obliged to work and earn money.

It is stated in al-Fatawa al-Hindiyya:

“The Nafaqah of virgin female relatives is necessary even if they are healthy, provided they are in need of the Nafaqah.” (al-Fatawa al-Hindiyya, 1/566)

However, if a woman is married, then she will be supported by her husband, hence the responsibility of supporting her will be lifted from her relatives. In al-Fatawa al-Hindiyya, it is further stated:

“The husband will be solely responsible in supporting his wife, so much so that if a woman has a husband who is poor (m: and not capable of supporting her) but has a son, from a previous husband, who is wealthy or a wealthy father or a wealthy brother, her financial support will still remain on her husband, and not on her father, son and brother. However, her father, son or brother will be ordered to spend on her, and then recover it from the husband when he becomes well-off.” (ibid)

In conclusion, the son is responsible to support his parents if they are poor and in need, and that he is capable of doing so. He is responsible to support his male relatives if they are poor and disabled; and female relatives if they are in need. A woman will always be supported by her husband if she is married and not her brother, father, etc.

The husband’s first responsibility is to support his wife and children. The reason being is that the responsibility of supporting one’s wife is unconditional. One must provide for one’s wife regardless of whether she is in need or otherwise and regardless of whether one is capable or otherwise. The Nafaqah of the wife is not waived away by one being poor. Hence, his first responsibility will be supporting his wife.

However, if his parents are poor or his sisters are poor and unmarried, then he will be obliged to support them also. 

In al-Fatawa al-Hindiyya, it is stated that if a man has a father and son, and he is only capable of supporting one of them, then he will support his son first. (1/565)

It is also stated:

“If a man has a wife, children and poor parents, then he will be obliged to include his father in his daily providing, thus the father will be considered to be one of his family members (m: meaning those under his care).” (ibid)

At times, parents demand from their sons even if they (parents) are rich and wealthy themselves. In such a situation, the son will not be obliged to support them. At the same time, however, one will need to respect them and give them their rights of politeness, good treatment, etc. Also, it would be good to give them something occasionally even when one is not responsible of supporting them.

The man, who is obligated to support his wife, children and is also responsible to support his parents, etc, will have to balance things out in a proper manner. His primary concern will be his wife and children, but at the same time he must support his poor parents. 

One should always keep the following statement of Salman (Allah be pleased with him) in mind:

“Give everyone who has a right their full rights.” The Messenger of Allah (Allah bless him and give him peace) said: “Salman spoke the truth,” when he heard this. (Sahih al-Bukhari and Sahih Muslim)

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

- Adapted from

Monday, June 20, 2016

Their main target- our children!

Their main target- our children!

One way to defeat the relentless onslaught of attacks on our faith, attacks on our sacred texts, attacks on the dignity of our Prophet (sallallaahu alaihi wasallam), attacks on our women, attacks on the clothes we wear and attacks on our sacred language, is to deny the instigators their ultimate target, which is our children.  
They have made our children their primary target.

Put your ears to ground and you will hear them say that this is a "generational struggle".  

What this means is that they have given up on trying to take me and you away from Islam but the effort is now firmly focused on disconnecting the next generation from the legacy of the Prophets of Allah and from the heritage of received wisdom in Islam.

Creating distance between our children and the Quran/Sunnah is vital to their effort. Do not allow them that chance.  

Fortify your children’s hearts with the Quran and preserve your sacred knowledge by making sure your children will able to teach it to your grandchildren.

-Extracted from an article by Shaikh Dr. Riyad Nadwi 

Wednesday, May 25, 2016

The Prophet’s first command to the Muslims in Madina:

The Prophet’s first command to the Muslims when he arrived in Medina after Hijrat:

Abdullah ibn Salam رضي الله ﺗﻌﺎﻟﯽٰ عنه  said: When the Messenger of Allah, peace and blessings be upon him, came to Medina, the people rushed towards him and it was said, “The Messenger of Allah has come!” I came along with the people to see him, and when I looked at the face of the Messenger of Allah, I realized that his face was not the face of a liar. 
The first thing he said was:

يَا أَيُّهَا النَّاسُ أَفْشُوا السَّلَامَ وَأَطْعِمُوا الطَّعَامَ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ

"O people, spread Salaam, feed the hungry, and pray at night when people are sleeping and you will enter Paradise in peace."

Source: Sunan Ibn Majah 1334, Grade: Sahih, Also in Tirmidhi, mishkat, etc


*The very first command given to the Muslims in Madina after hijrat of the Holy Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ as a ruler of the city wasn't political, it was social and highly spiritual. And the community was made to focus on the individual goal of Jannah.

Food for thought!