Research needed into causes of terrorism – Naif

ref: http://www.saudigaz ette.com. sa/index. cfm?method= home.regcon&contentID=200811282 3205

MADINA – Prince Naif Bin Abdul Aziz, Minister of Interior, spoke Wednesday at the Islamic University in Madina on terrorism-related subject, foremost among them the problem of deviant thought, critics of the Salafist approach, misguided use of the Internet, rehabilitation of detained deviants and the role of senior scholars.

The Interior Minister, addressing university students and staff in a dialogue session, said he had asked the Imam Mohammed Bin Saud and the King Saud universities in Riyadh to conduct research into why “such people slide into involvement in such acts and how the issue can be successfully dealt with.”

He said the creation of a national strategic plan and a national research center to confront deviant thought was a subject worthy of attention.

“I have spoken often of the need for intellectual security that not only keeps up with but advances ahead of public security,” he said. “The Saudi citizen is the most important security officer. We require substantial research into the causes of terrorism and what pushes terrorists into it. This research should identify evidence in as objective a fashion as possible.”

“Our thought and ideas in our world of both today and yesterday, will remain, and we must stay with what is correct and instruct the next generation in it. We fear first and foremost Allah, and we should not err by accepting un-Islamic approaches. The truth should only be defended with proof, for we are in great need of security.”

As to the research center, Prince Naif said that King Abdullah had proposed an international research center to combat terrorism to some 54 nations. “We hope,” he said, “to see this proposal realized in the near future.”

When asked about suggestions to encourage institutions by creating an award for combating deviant thought in the name of the Prince, he responded by saying that the subject had been discussed and that the prize would be more deserving of bearing the name of King Abdullah, Custodian of the Two Holy Mosques.

Prince Naif then revealed that the Ministry of Interior had foiled around 160 terrorist operations in the Kingdom.

“If the terrorists had succeeded in only 20 to 30 percent of their intended plans,” the Prince warned, “it would have caused a genuine catastrophe.”

Prince Naif went on to talk of the dialogue of ideas, describing any failure to confront ideas with ideas as a reflection of lack of effort.

“There are still in our time conflicting ideas and it is up to us to be aware of who are active in this field. They are known to us, we know who they belong to, and we know their thought. Their presence enables us to identify any thought emanating from those principles and ideas, and therefore we do not rule out the existence of anti-Islamic motives in general and against this nation, the nation of the Prophet’s Sunnah.”

Prince Naif continued by addressing critics of Salafism in the media saying that their attacks are unfounded and that they try to blow trivial matters out of all proportion.

“This must be challenged with correct knowledge and it is the jurisprudents of Islam who are best equipped to do that.”

“We are a Salafi nation built on the Qur’an and we take pride in that and everyone knows it. Salafism is not a sect. It is not one of the four schools. It is the approach taught to us by the Prophet (peace be upon him).”

The Prince continued by describing the history of the Saudi states and all the efforts made to preserve the Kingdom’s path up to this day.

The Prince also commented on the use of the Internet which is widely believed to be used to recruit youth and attract them toward deviant thought by saying that the Internet can be used in both meaningful and harmful ways, and while there is no international law limiting freedom of speech we have to be able to distinguish between the good and the bad.

The Prince spoke of the committee charged with advising detainees and correcting thought as performing a duty and achieving the desired goals.

“People cannot say,” said the Prince, “that the committee has applied any pressure or malpractice in its investigations. They have met hundreds of people and they have seen the truth.”

Prince Naif said dangers can be avoided through a review of the prevailing global system.

“It is clear,” he said, “that it is incumbent upon all Muslims, and most notably the Muslim scholars and seekers of knowledge and callers to Islam to take part in solving the problems and crises of human society.” – Okaz/SG

Menteri: Niqab Hanya Adat

KAHIRAH: Kementerian Ehwal Agama Mesir kini menyertai perdebatan mengenai sama ada seorang wanita Muslimah patut memakai kerudung muka (niqab), dengan menerbitkan sebuah buku yang berhujah bahawa ia tidak termasuk ajaran Islam.

Akhbar Al-Masry al-Yom menyiarkan sedutan buku itu, bermaksud Kerudung (niqab) itu adat, bukan ibadat, oleh Menteri Ehwal Agama, Encik Mahmud Hamdi Zaqzuq, yang akan diagihkan pihak kementerian kepada masjid-masjid.

'Saya tidak akan membenarkan budaya niqab merebak di Mesir,' kata beliau seperti dinukil akhbar berkenaan.

Pemakaian kerudung dibahaskan beberapa mazhab Sunni, dengan majoriti berkata amalan itu tidak wajib.

Namun semua mazhab akur wanita harus menutup aurat keculi muka dan tangan.

Buku Encik Zaqzuq menukil fatwa Mufti Mesir, Rektor Universiti Al-Azhar dan ulama lain bahawa pemakaian niqab tidak bersandarkan Al-Quran atau Hadis.

Di Mesir, pemakaian niqab sering dikait dengan pengikut Salafi, yang merupakan aliran pemikiran utama di Arab Saudi.

Kementerian Ehwal Agama Mesir sebelum ini mengumumkan ia akan menerbitkan buku-buku yang membantah fahaman Salafi dan akan mengagihkannya ke masjid- masjid.

Pakar sosiologi, Cik Mona Abaza berkata di Mesir, 80 peratus wanita memakai kerudung. Tetapi baru-baru ini dekan Univerisiti Helwan memberhentikan pelajar wanita yang memakai kerudung.

Cik Soad Saleh, bekas pensyarah Fakulti Syariah di Universiti Al-Azhar, juga berkata niqab tidak wajib. -- AFP.

http://cyberita.asia1.com.sg/luarnegara/story/0,3617,131044,00.html?

Ibn Shamsud-Deen:

Untuk mengatakan pemakaian niqab tidak bersandarkan al-Qur'an dan Hadith, barangkali mereka tidak mempelajari hadith dengan teliti.

Larangan Rasulullah agar wanita tidak memakai niqab mahupun sarung tangan semasa ihram jelas menunjukkan ada sandarannya di dalam hadith. Begitu juga adalah sangat mafhum para isteri Rasulullah memakai niqab, sehingga pemakaian niqab disebutkan sebagai Sunnah para isteri Rasulullah.

Walaupun ana secara peribadi setuju dengan pandangan dan hujjah Syeikh al-Albani dan mendukung pendapat jumhur ulama bahawa niqab itu tidak wajib, ana begitu tersentak apabila sang menteri ini membuat kenyataan ianya tiada sandaran dalam al-Qur'an dan as-Sunnah. Apatah lagi apabila beliau mendakwa menukil fatwa dari para ulama.

Jika benar demikian, apakah para ulama yang beliau tukil fatwa mereka tidak melihat wujudnya khilaf tentang sama ada niqab itu wajib ataupun tidak? Tidakkah mereka melihat para ulama yang berpendapat niqab itu wajib (seperti Syeikhul Islam Ibnu Taimiyyah) memiliki kekuatan hujjah? Bahkan, ana secara peribadi melihat kedua-dua pihak memiliki kekuatan hujjah, lalu akhirnya ana lebih cenderung kepada hujjah Syeikh al-Albani dan pendapat jumhur ulama.

Lalu apakah para ulama yang berpendapat niqab itu wajib hanya menyimpulkan pendapat demikian berdasarkan ijtihad semata-mata tanpa dalil nas?

'ala kulli hal, bila diteliti artikel di atas, jelas motif sebenar.. motif sebenar bukanlah untuk membasmikan budaya niqab tapi lebih kepada membanteras fahaman Salafi.. kerana Kementerian Hal Ehwal Agama Mesir telah mengumumkan akan menerbitkan buku-buku yang membantah fahaman Salafi dan diagihkan ke masjid-masjid.

Mufti Mesir Syeikh Ali Gomaa memang dikenali sebagai anti-Wahhabi/Salafi.. video ceramah beliau membantah fahaman Salafi boleh didapati di Youtube..

Dua kesimpulan boleh dibuat:

1) Menarik kan? Mereka kononnya berpegang kepada fikrah yang menyatukan semua golongan/fahaman dalam umat Islam, yakni fikrah Hasan al-Banna yang menyeru agar setiap golongan/fahaman bersatu atas dasar yang sama.. tapi mereka begitu benci kepada "fahaman" Salafi sehingga ingin dibantah habis-habis..

2) Perkembangan ini menunjukkan bahawa da'wah Salafiyyah semakin berkembang, khususnya di Mesir.. dan yang ana tahu, antara yang gigih berda'wah di sana ialah Syeikh Muhammad Hasan, Syeikh Muhammad Hussain Ya'qub dan Syeikh Abu Ishaq al-Huwainy.. Moga Allah melimpahkan rahmat, taufiq dan hidayah-Nya kepada mereka dan para penda'wah Salafi yang lainnya di Mesir.

Wa billahi at-Taufiq wa al-Hidayah.

Definition of udhiyah and ruling thereon

What is meant by udhiyah (sacrifice)? Is it obligatory or Sunnah?.

Praise be to Allaah.

The word udhiyah means an animal of the ‘an’aam class (i.e., camel, cow, sheep or goat) that is slaughtered during the days of Eid al-Adha because of the Eid and as an act of worship, intending to draw closer to Allaah thereby.

This is one of the rituals of Islam prescribed in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and according to the consensus of the Muslims.

In the Qur’aan:

1 – Allaah says (interpretation of the meaning):

“Therefore turn in prayer to your Lord and sacrifice (to Him only)”

[al-Kawthar 108:2]

2 – Allaah says (interpretation of the meaning):

“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).

He has no partner. And of this I have been commanded, and I am the first of the Muslims”

[al-An’aam 6:162]

The word nusuk (translated here as sacrifice) means sacrifice; this is the view of Sa’eed ibn Jubayr. And it was said that it means all acts of worship, including sacrifice, which is more comprehensive.

3 – Allaah says (interpretation of the meaning):

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your Ilaah (God) is One Ilaah (God Allaah), so you must submit to Him Alone (in Islam). And (O Muhammad) give glad tidings to the Mukhbitoon [those who obey Allaah with humility and are humble from among the true believers of Islamic Monotheism]”

[al-Hajj 22:34]

In the Sunnah:

1 – It was narrated in Saheeh al-Bukhaari (5558) and Saheeh Muslim (1966) that Anas ibn Maalik (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) sacrificed two white rams speckled with black. He slaughtered them with his own hand, said ‘Allaahu akbar’ and put his foot on their necks.”

2 – It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) stayed in Madeenah for ten years, offering sacrifice (every year on Eid).” Narrated by Ahmad, 4935; al-Tirmidhi, 1507; classed as hasan by al-Albaani in Mishkaat al-Masaabeeh, 1475.

3 – It was narrated from ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) shared out sacrificial animals amongst his companions, and ‘Uqbah got a sheep that was six months old. He said, “O Messenger of Allaah, I got a sheep that is six months old.” He said, “Offer it as a sacrifice.” Narrated by al-Bukhaari, 5547.

4 – It was narrated from al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever offers a sacrifice after the prayer has completed his rituals (of Eid) and has followed the way of the Muslims.” Narrated by al-Bukhaari, 5545.

The Prophet (peace and blessings of Allaah be upon him) offered sacrifices, as did his companions (may Allaah be pleased with them). And he said that sacrifice is the way of the Muslims.

Hence the Muslims are unanimously agreed that it is prescribed in Islam, as was narrated by more than one of the scholars.

But they differed as to whether it is Sunnah mu’akkadah (a confirmed Sunnah) or it is obligatory and it is not permissible to omit it.

The majority of scholars are of the view that it is Sunnah mu’akkadah. This is the view of al-Shaafa’i, Maalik and Ahmad according to his most well-known view.

Others were of the view that it is obligatory. This is the view of Abu Haneefah and one of the views narrated from Ahmad. This was also the view favoured by Ibn Taymiyah who said: “This is one of the views narrated in the madhhab of Maalik, or it appears to be the view of Maalik.”

From Risaalat Ahkaam al-Udhiyah wa’l-Dhakaah by Ibn ‘Uthaymeen (may Allaah have mercy on him).

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Udhiyah is Sunnah mu’akkadah for the one who is able to do it, so a person should offer the sacrifice on behalf of himself and the members of his household.”

Fataawa Ibn ‘Uthaymeen, 2/661.

Islam Q&A

http://www.islam-qa.com/en/ref/36432


Ibn Shamsud-Deen:
This is indeed a matter of khilaf. Unlike some of our shadeed brothers who insist that the correct opinion is that it is wajib, as though all the mashayikh view so. Again, it is a matter of khilaf and they'll be surprised to know that Shaykh Ibn 'Uthaymeen himself favoured the view that it is only Sunnah Mu'akkadah. Wallahu a'lam

There is nothing wrong with trimming the moustache or shave it altogether

I trim my moustache so short that it cant be seen... is that correct? Are we allowed to say Al Hussayn was a Martyr?.

Praise be to Allaah.

The scholars are unanimously agreed that it is permissible to trim or cut the moustache, because of the many ahaadeeth that have been narrated concerning that, such as the words of the Prophet (peace and blessings of Allaah be upon him): “Let the beard grow, and trim the moustache.” Narrated by al-Bukhaari (5442). And he (peace and blessings of Allaah be upon him) said: “Whoever does not remove anything from the moustache is not one of us.” Narrated by al-Tirmidhi (2685) and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (1/340)” As for cutting the moustache, there is unanimous agreement that it is Sunnah. End quote.

But there is a difference of opinion among the scholars as to how much may be removed.

Al-Shawkaani said in Nayl al-Awtaar (1/148): The people differed as to the amount that may be cut from the moustache. Many of the salaf were of the view that it may be removed completely and shaved off, because of the apparent meaning of the words shave and remove completely. This was the view of the Kufis [and is one view narrated from Imam Ahmad. What is meant by the Kufis is the followers of Abu Haneefah (may Allaah have mercy on him)].

Many others were of the view that it is not allowed to shave it or remove it completely. This was the view of Maalik [and of al-Shaafa’i and of Ahmad, according to another report from him].

Imam Maalik was very strict about shaving the moustache and regarded it as mutilation for which a person deserved to be disciplined. He said that shaving it was a bid’ah (innovation) which had appeared among the people. This was narrated from him by al-Nawawi in al-Majmoo’ and by Ibn al-Qayyim in Zaad al-Ma’aad and others, but the majority of scholars were of a different view, as they thought that there was nothing wrong with shaving or cutting it, although they differed as to which is better. End quote.

Al-Mardaawi said in al-Insaaf (1/121): He may shave his moustache or trim the ends, but shaving is better. This was stated by him [i.e., Imam Ahmad]. End quote.

Ibn al-Qayyim stated in Zaad al-Ma’aad (1/171) that Imam Ahmad (may Allaah have mercy on him) said: If he shaves it there is nothing wrong with it, and if he cuts it there is nothing wrong with it. The evidence that Imam Ahmad quoted for that is that the ahaadeeth enjoined shaving and cutting.

Hence the brother who asked this question may know that there is nothing wrong with what he is doing, although it is better to cut the moustache so that the edge of the lip appears, and not to remove it altogether, because this is what the Messenger (peace and blessings of Allaah be upon him) used to do. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to cut his moustache. Narrated by Ahmad (2733). Shaykh Ahmad Shaakir said: Its isnaad is saheeh.

Islam Q&A

http://www.islam-qa.com/en/ref/98500

Salafism = Ultraconservative Islam?

Ultraconservative Islam on rise in Mideast

By PAUL SCHEMM, Associated Press Writer Paul Schemm, Associated Press Writer – Sun Oct 19, 11:56 am ET

CAIRO, Egypt – The Muslim call to prayer fills the halls of a Cairo computer shopping center, followed immediately by the click of locking doors as the young, bearded tech salesmen close shop and line up in rows to pray.

Business grinding to a halt for daily prayers is not unusual in conservative Saudi Arabia, but until recently it was rare in the Egyptian capital, especially in affluent commercial districts like Mohandiseen, where the mall is located.

But nearly the entire three-story mall is made up of computer stores run by Salafis, an ultraconservative Islamic movement that has grown dramatically across the Middle East in recent years.

"We all pray together," said Yasser Mandi, a salesman at the Nour el-Hoda computer store. "When we know someone who is good and prays, we invite them to open a shop here in this mall." Even the name of Mandi's store is religious, meaning "Light of Guidance."

Critics worry that the rise of Salafists in Egypt, as well as in other Arab countries such as Jordan and Lebanon, will crowd out the more liberal and tolerant version of Islam long practiced there. They also warn that the doctrine is only a few shades away from that of violent groups like al-Qaida — that it effectively preaches "Yes to jihad, just not now."

In the broad spectrum of Islamic thought, Salafism is on the extreme conservative end. Saudi Arabia's puritanical Wahhabi interpretation is considered its forerunner, and Saudi preachers on satellite TV and the Internet have been key to its Salafism's spread.

Salafist groups are gaining in numbers and influence across the Middle East. In Jordan, a Salafist was chosen as head of the old-guard opposition group, the Muslim Brotherhood. In Kuwait, Salafists were elected to parliament and are leading the resistance to any change they believe threatens traditional Islamic values.

The gains for Salafists are part of a trend of turning back to conservatism and religion after nationalism and democratic reform failed to fulfill promises to improve people's lives. Egypt has been at the forefront of change in both directions, toward liberalization in the 1950s and '60s and back to conservatism more recently.

The growth of Salafism is visible in dress. In many parts of Cairo women wear the "niqab," a veil which shows at most the eyes rather than the "hijab" scarf that merely covers the hair. The men grow their beards long and often shave off mustaches, a style said to imitate the Prophet Muhammad.

The word "salafi" in Arabic means "ancestor," harking back to a supposedly purer form of Islam said to have been practiced by Muhammad and his companions in the 7th century. Salafism preaches strict segregation of the sexes and resists any innovation in religion or adoption of Western ways seen as immoral.

"When you are filled with stress and uncertainty, black and white is very good, it's very easy to manage," said Selma Cook, an Australian convert to Islam who for more than a decade described herself as a Salafi.

"They want to make sure everything is authentic," said Cook, who has moved away from Salafist thought but still works for Hoda, a Cairo-based Salafi satellite channel.

In most of the region, Salafism has been a purely social movement calling for an ultraconservative lifestyle. Most Salafis shun politics — in fact, many argue that Islamic parties like the Muslim Brotherhood and the Palestinians' Hamas are too willing to compromise their religion for political gain.

Its preachers often glorify martyrdom and jihad — or holy war — but always with the caveat that Muslims should not launch jihad until their leaders call for it. The idea is that the decision to overturn the political order is up to God, not the average citizen.

But critics warn that Salafis could easily slide into violence. In North Africa, some already have — the Algerian Salafi Group for Call and Combat has allied itself with al-Qaida and is blamed for bombings and other attacks. Small pockets of Salafis in northern Lebanon and Gaza have also taken up weapons and formed jihadi-style groups.

"I am afraid that this Salafism may be transferred to be a jihadi Salafism, especially with the current hard socio-economic conditions in Egypt," says Khalil El-Anani, a visiting scholar at Washington's Brookings Institution.

The Salafi way contrasts with the Islam long practiced in Egypt. Here the population is religious but with a relatively liberal slant. Traditionally, Egyptian men and women mix rather freely and Islamic doctrine has been influenced by local, traditional practices and an easygoing attitude to moral foibles.

But Salafism has proved highly adaptable, appealing to Egypt's wealthy businessmen, the middle class and even the urban poor — cutting across class in an otherwise rigidly hierarchical society.

In Cairo's wealthy enclaves of Maadi and Nasr City, robed, upper-class Salafis drive BMWs to their engineering firms, while their wives stay inside large homes surrounded by servants and children.

Sara Soliman and her businessman husband, Ahmed el-Shafei, both received the best education Egypt had to offer, first at a German-run school, then at the elite American University in Cairo. But they have now chosen the Salafi path.

"We were losing our identity. Our identity is Islamic," 27-year-old Soliman said from behind an all-covering black niqab as she sat with her husband in a Maadi restaurant.

"In our (social) class, none of us are brought up to be strongly practicing," added el-Shafei, also 27, in American-accented English, a legacy of a U.S. boyhood. Now, he and his wife said, they live Islam as "a whole way of life," rather than just a set of obligations such as daily prayers and fasting during the holy month of Ramadan.

A dozen satellite TV channels, most Saudi-funded, are perhaps Salafism's most effective vehicle. They feature conservative preachers, call-in advice shows and discussion programs on proper Islamic behavior.

Cairo's many Salafist mosques are packed on Fridays. Outside Shaeriyah mosque, a bookstall featured dozens of cassettes by Mohammed Hasaan, a prolific conservative preacher who sermonizes on the necessity of jihad and the injustices inflicted on Muslims.

Alongside the cassettes, a book titled "The Sinful Behaviors of Women" displayed lipstick, playing cards, perfumes and cell phones on the cover. Another was titled "The Excesses of American Hubris."

Critics of Salafism say it has spread so quickly in part because the Egyptian and Saudi governments encouraged it as an apolitical, nonviolent alternative to hard-line jihadi groups.

These critics warn that the governments are playing with fire — that Salafism creates an environment that breeds extremism. Al-Qaida continues to try to draw Salafists into jihad, and its No. 2, the Egyptian Ayman al-Zawahri, praised Salafists in an Internet statement in April, urging them to take up arms.

"The Salafi line is not that jihad is not a good thing, it is just not a good thing right now," said Richard Gauvain, a lecturer in comparative religion at the American University in Cairo.

The Salafis' talk of eventual jihad focuses on fighting Americans in Afghanistan and Iraq, not on overthrowing pro-U.S. Arab governments denounced by al-Qaida. Most Salafi clerics preach loyalty to their countries' rulers and some sharply denounce al-Qaida.

Egypt, with Saudi help, sought to rehabilitate jailed Islamic militants, in part by providing them with Salafi books. Critics say President Hosni Mubarak's government sees the Salafists as a counterweight to the opposition Muslim Brotherhood.

The political quietism of the Salafis and their injunctions to always obey the ruler are too good an opportunity for established Arab rulers to pass up, said novelist Alaa Aswani, one of the most prominent critics of rising conservatism in Egypt.

"That was a kind of Christmas present for the dictators because now they can rule with both the army and the religion," he said.

The new wave of conservatism is not inevitable, Aswani maintains, noting that his books — including his most popular, "The Yacoubian Building" — have risque themes and condemnations of conservatives, and yet are best-sellers in Egypt.

"The battle is not over, because Egypt is too big to be fitting in this very, very little, very small vision of a religion," he said.

http://news.yahoo.com/s/ap/20081019/ap_on_re_mi_ea/ml_egypt_rising_salafis

Some Acts from Sunnah for Discussion

A few issues that I'd like to open for discussion here:

1) Growing the beard

As we know, shaving the beard is haram according to the majority of scholars, including the 4 Imaams. (Refer to the article Shaving the Beard: A Modern Effeminacy by Shaykh Muhammad al-Jibaly.)

There's khilaf (disagreement) among scholars regarding cutting the beard:

• The beard should be left to grow naturally, without cutting it at all. (I.e. not even a little) As far as I know, this is the view of Imam an-Nawawi & Shaykh Bin Baz. (I'm not sure about Shaykh Uthaymeen and I shall not generalize this view to all the Saudi scholars.)
• The beard should be left to grow naturally. However, one can trim his beard to make it neat and tidy. This is the view of Imam Malik, Imam al-Shafi'i (if I'm not mistaken), and Imam al-Ghazali.
• One should cut his beard what exceeds a handful. This is in following the action of Ibn 'Umar radiyAllahu 'anhuma. This is the view of Shyakh al-Albani. The Hanafees view it as wajib.

Discussion points:

• Does anyone know the view of Imam Ibn Hajar?
• What if a person cuts less than a handful? What's the ruling? What if it was done to tidy it and make it neat?
• Imam an-Nawawi views that one shouldn't cut his beard at all. In S'pore, I only see Ustaz Ghouse Khan having a thick and long beard. Where are the Shafi'ees? Hehe.. I don't even see many ustazs following the example of Ibn 'Umar at the very least.. many tend to keep short, short goatees.. Subhanallah..

2) To trim or to shave the moustache?

The Sunnah is to trim the moustache. This is as stated by the Lajnah, as can be read from Fatwa-Online. There's nothing wrong in shaving the moustache.

In a previous entry, I posted a link to an answer in Islam-qa. I quote:

Al-Tabari and al-Qaadi ‘Iyaad favoured the view that both are permissible: shaving and trimming; al-Haafiz Ibn Hajar also inclined towards this view in Fath al-Baari (10/347).

See: al-Mawsoo’ah al-Fiqhiyyah (25/320).

Imam an-Nawawi views that the moustache is to be trimmed from the edges, making the upper lip visible. Imam Ibn Hajar views that the moustache should be trimmed excessively. (I think that means very thin. What I've read, the argument is that Ibn 'Umar used to trim his moustache excessively such that it appeared as though he shaved it.)

In an article that I received through email, our brothers in Egypt prefer shaving the moustache. I quote:

The growth of Salafism is visible in dress. In many parts of Cairo women wear the "niqab," a veil which shows at most the eyes rather than the "hijab" scarf that merely covers the hair. The men grow their beards long and often shave off mustaches, a style said to imitate the Prophet Muhammad.

But I've also read that Imam Malik viewed shaving the moustache as bid'ah. Hmm..

Discussion point:
Flexibility and respect for the difference of opinions, that's my stance. So I'd agree with Imam al-Tabari, al-Qaadi 'Iyyaad and Imam Ibn Hajar that both (shaving and trimming the moustache) are permissible. Thus, it's a matter of choice.


3) Placing the Hands in Prayer

As we've understood from the Sunnah (especially from Shaykh al-Albani's book Sifat Salatun-Nabi), the Sunnah is to place the right hand over the back of the left palm, wrist and lower arm. And the hands should be placed upon the chest.

Discussion points:

• placing the right hand over the left or grasping the wrist? To me, it's a matter of choice. It'd be better to practice the first option sometimes, and to practice the other option at other times, in closer following of the Prophet's actions.
• ultimately upon the chest (such that the hands are quite close to the throat) or below the breast? I'd prefer below the breast (still upon the chest, as chest is above the level of the elbows).

By doing so, we won't appear too different from the common people. As far as I know, below the breast is practiced by Imam Ibn Khuzaymah (see Sifat Salatun-Nabi), Imam Ahmad and Imam al-Shafi'i. [So I wonder where the opinion of putting the hands just above the navel (covering it a little) and a little to the left comes from...]


4) Moving the Index Finger in Tashahhud

Yes, this is the Sunnah, as explained by Shaykh al-Albani in his book.

Shaykh Muqbil ibn Hadi al-Wadi'ee on the hand, views that the index finger should be pointing straight, without moving it. [Pointing from beginning till end.]

Both opinions are debatable, from what I know. Hence, I'd like to quote from Shaykh 'Abdurrazaq 'Afeefee who said that "While it is better to move (index finger), both are from the Sunnah."

In al-Majmoo', Imam an-Nawawi's view is the same as Shaykh Muqbil's. And it can be said that this view is the stronger view in the Shafi'i madhhab.

Discussion: should we insist on moving the index finger?

If you ask me, I'd see the situation. If I'm on my own or among people familiar with this Sunnah, I'd move my index finger. However, if I'm with the common people, I'd only point it so as not to appear too different from them, as well as to teach them the stronger opinion from the Shafi'i madhhab.

Additional note:
Our brother and dear friend Khairul Anwar related to me that he prayed beside Shaykh 'Ubayd al-Jaabiree hafizahullaah.. the Shaykh is very calm and "relaxed" in his prayer.. the Shaykh wasn't tensed during his standing in prayer (unlike some shadeed brothers who usually get tensed in prayer, placing the hands very high upon the chest)..

The Shaykh placed his hands upon his chest/below his breast (I can't recall exactly what was related to me.. what I recall is about the Shaykh being very "relaxed" during the standing, "relaxed" in placing of his hands upon his chest) and the Shaykh only point his index finger in Tashahhud, without moving it..

So I'd advise our shadeed brothers not to be too rigid in this matter.. especially those who are quick to comment or even denounce others who "seem to differ" from the Sunnah..


5) Isbaal

Brothers usually are aware of this matter, that it is haram from the garment (especially the lower garment) to cover the ankles.

But is it really necessary to shorten the trousers and the robe such that it reaches mid-calf?

I agree with the answer in Islam-qa that what is required to reach mid-calf is the 'izaar (loin cloth). Whereas for the trousers and robe, it's sufficient for it to be above the ankles.

Although to me it's kinda harsh/strict that the answer states that the trousers/robe shoudn't touch the ankles at all.

From my understanding, as long as it doesn't go beyond the ankles and covering them, it is perfectly fine


Wa billaahi at-Tawfeeq,
Wallaahu a'lam

Kuch Kuch HOTA Hai!

Don't ask me what the title means.. I truly don't know.. I just thought it would make a catchy title, hehe..

Wanna talk about HOTA.. hmm.. So HOTA is now automatic for all Muslims in Singapore.. if we disagree, we should opt out.. right? Hmm..

Yes, Muis did publish pamphletes about the permissibility of organ donation.. BUT... It doesn't fully truly address our situation..

As far as I know, donation of an organ (usually the issue involves kidney) becomes permissible out of necessity.. thus, the "supply" (organs donated) should only meet the "demand"...

But when everyone becomes automatic donors (upon their death), wouldn't the "supply" exceed the "demand"? Thus, wouldn't it result in a different ruling?

In the midst of the "debate" on the ruling of organ tansplant/donation some time back, a friend shared with me that the mashayikh in Saudi view that it should be a case to case basis.. that is, if there's a need to an organ donation/transplant, bring this up to the mashayikh and they'll advise on what should be done..

It's just disappointing we don't see it happening in S'pore.. I don't mean to insult or belittle anyone.. but the credibility of the Office of Mufti is just questionable to me.. the way they answer questions online are just "amazing"..

Just one example.. they insist that keeping of beard is only Sunnah (optional) according to the Shafi'i madhhab, despite the fact that I mention to them that Imam al-Shafi'i stated clearly in al-'Umm that it is haram to shave the beard..

Wa billaahi at-Tawfeeq wa al-Hidaayah,
Wallaahu a'lam

I hate trimming my beard!

Being in the Army, i've no choice but to trim my beard..

Some people might say, "At least you get to keep your beard.." While that is true, there's more to the issue than what meets the eye..

1) I applied for Muis support letter to keep the beard online (through Muis website). It's computer-generated (Muis is actually lazy to entertain "trivial matters"), and one has to choose from 3 options:

• I am a Shafi'i and it is encouraged to keep the beard
• I am a Shafi'i and I have made a vow to keep the beard
• I am a Hanafi

I was like, "Huh???" I was reminded that when I asked Muis about the beard several years ago, the reply that I received from them states that keeping the beard is only optional (sunnah) according to the Shafi'i madhhab.

They must be kidding right? But that was their reply. Despite the fact that I clearly stated in my question that Imam al-Shafi'i rahimahullah stated in al-Umm that it is haram to shave the beard.

I've also read somewhere that Imam al-Nawawi rahimahullah viewed the beard should be left to grow naturally, should not be cut at all, not even a little. (Imagine that.. one shouldn't cut his beard at all..) I follow the view that one can trim his beard to keep it neat and tidy.. in fact, one can trim up to a fist length, following the action of Ibn 'Umar radiyAllahu 'anhuma and some of the Salaf.

'Ala kulli hal, the four madhhabs agree that it is haram to shave. [Refer to the article by Shaykh Muhammad al-Jibalee on "Shaving the Beard: A Modern Effiminacy".]

Upon the advice of Ustaz Hamzah, I chose the 2nd option. The letter was sent for processing and it turned out that my request to keep the beard is supported. [For some reason, I have the feeling that if one were to choose the 1st option, he won't get the approval.] [I didn't make a vow.. rather, I "interpret" it as a "vow"(conviction/strong determination) to adhere to the Sunnah of the Messenger.]

[Guess what? There's a trainee in my camp who keeps the beard too.. in fact, his request was approved concurrently with mine.. and he actually is a Shi'ite.. guess he knows how to go around things..]


2) In Muis letter, it is stated I've made a vow to keep the beard. Thus, the letter serves as a request to allow me to keep it. But it also states that I should keep my beard short and neat.

I was like "huh????" The Sunnah is to keep the beard long and thick! At most, keep it at fist-length.. thus, that's why the approval letter from the army requires me to keep my beard short.. haiz..


3) I've trimmed my beard before.. but merely to tidy it from unsightly "sproutings".. but never this short.. one thing about trimming the beard.. once u start trimming it, u'll feel that it's not tidy enough that u'll be trimming and trimming until Allah knows when.. and somehow u feel it's tidy/neat enough.. and then you realise that "gosh! now my beard is really short...."

Not forgetting the fact that since I've to keep it short throughout my 2 yrs in Army, imagine the number of times i'll be trimming my beard..

I fear that I'll get used to this habit such that I'll feel very comfortable with it and forget the main purpose of growing the beard long and thick....


Wallahu al-Musta'an

The ruling concerning Drawings on the Prayer Carpets

Question: Is it a condition regarding the prayer carpet that it carries religious pictures, like a picture of the two sacred Masjids (in Makkah and Al-Madinah) or a picture of some other Masjids or Qur'anic verses, etc? What is your opinion concerning the pictures that are on the width of the prayer carpet and not its length? what is the Islamic ruling regarding the permissibility or impermissibility of praying on carpets that have pictures of animals or birds and other similar things?

Answer: It is not permissible for drawings of Qur'anic verses or animals or birds to be made on the carpets that are used for prayer. This is due to what writing Qur'anic Verses on prayer carpets contains of disrespect of the Qur'an. Also, making pictures of things that have souls (i.e.,animate beings) is not permissible. It is not a condition that prayer carpets must carry religious pictures, like pictures of the two sacred Masjids or a picture of some other Masjids. Rather, this is disliked, because looking at it will distract the person who is offering prayer and this weakens the person's devotion and humility in the prayer, which is required by the Islamic law. Indeed, Allah praised those who exhibit humility and devotion (Khushu') when he said: "Verily, the believers are successful. They are those who are humble in their prayer....." (Al-Mu'minun 23:1-2) May Allah send blessings and peace upon our prophet Muhammad.

Permanent Committee for Research and Verdicts

Fatawa Islamiyah, Vol.3, p.g 38,39, DARUSSALAM.