Some people have the misunderstanding that the early Hanafī scholars whose books are in wide use today, like Shams al-A’immah al-Sarakhsī (d. 490 H), Malik al-‘Ulamā’ al-Kāsānī (d. 587 H) and Burhān al-Dīn al-Marghīnānī (d. 593), were unacquainted with hadīth. They base this on the absence of many hadīths quoted in their works in the available hadīth collections or their apparent weakness. These early scholars, however, took hadīths not only from the well-known collections, but also from the works of the earlier Hanafī ‘ulamā’, many of which have not reached us today. The narrations are found in these earlier works generally with their full chains of transmission. Hence, one may not dismiss the hadīths mentioned in al-Hidāyah, al-Mabsūt, al-Badā‘i’ etc. as baseless or forged merely on the grounds that they are not found in the available collections of hadīth. Continue Reading
There’s been a recent video released and participated in by many notable British ‘practising’ Muslims termed ‘Happy British Muslims’.
Perhaps the most concerning feature (for some of us at least) is that a prominent UK scholar is featured in it. He has since gone on record to say,”I’m delighted to see the outcome of the Happy British Muslims video, which has unlocked a remarkable tide of goodwill around the world, and significantly tilted the image of Muslims among many sceptics. Islamophobes must be grinding their teeth to see Muslims of different races and age-groups united by happiness. No one will produce a Sharia argument against jumping for joy!”
Could you please explain if there are any ‘sharia arguments’ that are violated in this video? Continue Reading
Imām Abū Dāwūd rahimahullāh reports in his Sunan with an authentic chain that Rasūlullāh (sallAllāhu ‘alayhi wasallam) said:
by Mawlānā ‘Abdul Hayy al-Laknawī
When Jarh (narrator-criticism) and Ta‘dīl (narrator-accreditation) conflict with regards to a single narrator, in that some have criticised him and others have accredited him, then there are three views about this: Continue Reading
I was born in a place which is 100 kms away from Hyderabad, then my family migrated to Hyderabad after my birth. The time I stayed at my birth location is not known to me.My family purchased a house in Hyderabad and we all shifted to Hyderababd. I have been there for about 24 yrs (approx). Now I am working in Trivandrum, Kerala which is about 1000 kms from Hyderabad.If I go to Hyderabad for less than 15 days, do I need to perform Qasar in Hyderabad ?
If I go to my birth place for less than 15 days, do I need to perform Qasar? Continue Reading
Bismillāhir Rahmānir Rahīm
In the following, we will address a 9-page essay authored by Sheikh Hategekimana Hassan of Botswana called, “Perspective on Trimming/Shaving beard.” Sheikh Hategekimana attempts to show that growing the beard is not a precept of religion or Sharī‘ah, but merely a recommended cultural practice inherited from Rasūlullāh (sallAllāhu ‘alayhi wasallam). He further argues that there is no sin in shaving the beard, and the widely-held notion that a person who shaves his beard should not be appointed an imam is an innovation in Islamic thought with no basis in earlier jurisprudential writings. Continue Reading
If the obligation of a non-mujtahid is only to follow, or make taqlid, of qualified mujtahids, why do scholars insist on the added obligation of restricting one’s taqlid to a single madhhab?
The paper linked below addresses this question, providing a detailed explanation for the necessity of adhering to a single madhhab in all its rulings.
The obligation and its legal basis are supported by statements and opinions from major early authorities across the recognised schools of jurisprudence. It is argued that this ruling is not only more sound in the present context, but is also supported by strong positions from within each of the four madhhabs, with some of the early scholars having quoted consensus.
When we read Salawāt on the Prophet (peace and blessings be upon him) in compliance with the injunctions of the Qur’ān and Sunnah, what does it mean? What intention should we have when sending Salawāt on him (peace be upon him)? Continue Reading
There is some controversy amongst the scholars of Sharī‘ah regarding the etymology of the name “Allāh.” Some scholars assert that the name “Allāh” is a derived noun, consisting of the definite particle al (the) and the noun, ilāh (god) – meaning, “The God” –, while other scholars argued that it is a non-derived proper name for the Creator of all things. Continue Reading
‘Allāmah Qāsim ibn Qutlūbughā (802 – 879 H), the chief Hanafī jurist and muhaddith of his time, mentions in a treatise he wrote on Tarāwīh and Witr: