Category: translation

Manners of Visiting the beloved Messenger sall Allahu ‘alayhi wa sallam

by Seeker

Manners of Visiting the beloved Messenger sall Allahu alayhi wa sallam

This is from ‘alaHazrat’s monograph Anwāru’l Bishārah fī Masāyil al-Hajji wa’z Ziyārah.


giving explanations of explicit words

by Seeker

From Fatâwah Ridhwīyyah, vol. 15, pp. 579

No ta’wīl [interpretation] will be heard for manifest, unambiguous words. Fatâwah Khulasa, Fusul ‘Imadiya, Jami’ al-Fusulin and Fatâwah Hindiyyah and others state:

If someone calls himself RasūlAllâh or refers to himself as Paighambar in Persian and then says that he meant that he is an ambassador who delivers someone’s message; then he will become a Kâfir. [Fatâwah Hindiyyah, vol. 2, pp.263]

Imām Qâdī ‘Iyâdh writes:

Imām Aĥmad bin Abī Sulaymân, student of Imām Sahnun raĥīmahumAllah Ta’āla, was asked about a man to whom it was said that, “In the name of RasūlAllâh”, he said “May Allah do so-and-so with RasulAllah” and uttered insolent words. It was said to him, “Oh enemy of God! What do you utter about the Messenger?” He replied using even harsher words and then said, “By saying Rasûlullâh, I meant a scorpion”. Imām Aĥmad bin Abī Sulaymân advised the questioner thus, “Bear witness against him so that he may get the punishment of death and that you get the reward. I am with you on this” [meaning, give evidence against him to the Muslim judge and I will also try that we get the judge to issue a verdict of capital punishment and gain the reward of this]. Imām Ĥabīb bin Rabee’ says that this is because no ta’wīl is heard for explicit words. [al-Shifa’ fi Ta’rīf Huqūq al-Mustafa, vol. 2, pp .209]

Mawlana ‘Alī Qârī writes:

That is, when that man said that he was referring to a scorpion – he claimed the literal meaning of the word Risalah in that even the scorpion is sent by Allah to the people – this ta’wīl is rejected according the rules of the Sharī’á. [Sharh Shifa’ Mullah ‘Alī Qârī ma’a Nasīm al-Riyadh, vol. 4, pp. 343]

‘Allâmah Shihâb Khafājī writes:

Indeed the literal meaning of the word that he referred to is true and denying this is stubbornness. However, his claim that he had intended these meanings will not be accepted because this ta’wīl is extremely farfetched. To twist the meaning of word from its apparent meaning will not be heard just as when a man says to his wife that you are taaliq and then gives the explanation that what I meant was that she is open, not tied up [literally, taaliq means extended]. Such a ta’wīl will not be accepted and he will be thought to be delirious. [Nasīm al-Riyadh Sharh Shifa’, vol .4, pp. 343]

seeking the advice of his companions

by Seeker

From Fatâwah Ridhwīyyah, vol.18, pp. 490

RasūlAllâh śallAllāhu ‘álayhi wa sallam was not in need of advice [mashwarah] from anyone. He is not dependant on anything in the universe except his Lord. Hence, for him to ask the opinion of his companions was to honour them and also to teach them about Ijtihad and to make it a Sunnah for the Ummah. The dear Prophet śallAllāhu ‘álayhi wa sallam himself said:

Indeed Allah and His Prophet śallAllāhu ‘álayhi wa sallam are not in need of counsel from anyone but Allah has made the practice of seeking opinions a mercy upon my Ummah. He who seeks advice from others will find guidance and he who refuses will inevitably commit mistakes.

ibn ‘Adi and Bayhaqī narrated this from ibn ‘Abbas rađiyAllâhu Ta’āla ánhuma with a Hasan [good] chain. Bayhaqī has it in Shu’ab al-Îmân, Ĥadīth 7542, Dar al-Kutub al-‘Ilmiyyah, Beirut – 6/77; Durr al-Manthūr from Bayhaqī and ibn ‘Adī. Maktaba Ayatollah al-‘Azmī, Qum, Iran – 2/90

Imam Hasan al-Basrī says:

Allah knows that RasūlAllâh sallAllahu ‘alaihi wasallam does not need their advice but His will is to make it a Sunnah [for the ummah].

Sa’eed bin Mansur narrated it in his Sunan and also ibn Mundhar, Bayhaqi and Abu Hatim. al-Mawāhib al-Ladunniya, al-Maqsad al-Rabi’, al-Fasl al-Thani, al-Maktab al- Islami, Beirut – 2/601.

Performing prayers behind Tafdilis

by Seeker

Imam Ahmad Rida Khan Baraylawi

Translated by Abu Hanzala

(Released by


It is the unanimous belief of Ahlu’s Sunnah wa’l Jama’ah that Sayyīdina Abū Bakr al-Siddīq radiyAllahu ‘anh is the best of men after the Prophets ‘alaihim assalam. Zayd and Khālid are both Sayyids. Zayd says that whoever gives precedence to ‘Alī radiyAllahu ‘anh over Abū Bakr Siddīq radiyAllahu ‘anh; Salâh behind such a person is makrūh. Khālid says that I openly proclaim that ‘Alī radiyAllahu ‘anh has precedence over Abū Bakr Siddīq radiyAllahu ‘anh and every Sayyid is Tafdīli and Salah behind Tafdīlis is not makrūh. Moreover, whoever says that Salah behind Tafdīlis is makrūh; then Salah behind such a person is itself makrūh.



There is a consensus of all Ahlu’s Sunnah that Siddīq Akbar and Fārūq A’adham radiyAllahu ‘anhuma are greater than Mawla ‘Alī karramAllahu ta’ala wajhahu’l karim. It has been explained by the Imāms that whoever gives precedence to Mawla ‘Alī upon these two is an innovator and heretic and Salah behind such a person is makrūh. Fatawa Khulasa, Fath al-Qadīr, Bahr al-Ra’iq and Fatawa Alamgīrī and many other books have it: Inna fadla ‘Aliyyan ‘alaihima famubtadi’ [If someone gives precedence to ‘Alī over Siddīq and Fārūq, he is a Mubtadi]. It is in Ghunya and Radd al-Muhtar: Salah behind a heretic is makruh in all cases. It is in Arkan Arba’a: Salah behind a Tafdili Shi’a is strongly prohibited. Strongly prohibited means makrūh tahrīman; performing it is a sin and it is wājib to repeat.

And Allah ta’āla knows best.

Miscellaneous Rulings

by Seeker

What should one do if due to the use of water it causes pain or harm to certain parts of the body during
ghusl or wudū?

If making use of water causes one pain or harm to certain parts of the body during ghusl or wudū, then one must wipe over these parts [of the body]: however it is essential that one wash the rest of his body as normal.

When performing ghusl, can one wipe over his leather socks not removing them?

There is no wiping of the leather socks whilst performing ghusl. The leathers socks must be removed and the feet be washed thoroughly.

Does committing sins invalidate

Committing sins or acts that are makruh are also type of Najâsat Hukmiyyah in the view of Sharī’á; however it does not invalidate the wudū.

What is the ruling on performing Salâh in a minor state of impurity?

Salâh will not be valid without the performance of wudū. If one fears the termination of the Eid or funeral Salâh then one should perform Tayammum. It is compulsory to perform wudū before performing the five daily salâhs and Jummah, even though there is certainty that one will miss the prayers in congregation.

Does physical exercise invalidate wudū?

Physical exercise does not invalidate wudū [playing football, cricket or any other sport].

Is it permissible in Sharī’á to close the eyelids during wudū?

Yes, it is permissible to close the eyelids whilst washing the face during wudū.



ghusl – a bath performed in a prescribed manner and which is necessary to ensure purification after certain actions
makrūh – discouraged, disliked or detested
Najasat Hukmi (legal or ritual impurity) – is a state of spiritual impurity which cannot be seen but exists within the framework of the Sharī’á. 

For example,
a) to be outside the state of ablution (
wudū) or

b) to be in the state of janabah (a state of ritual impurity necessitating a bath. Janabah results from ejaculation (ihtilaam), menstruation (haidh), postnatal bleeding (nifaas), and sexual intercourse etc.)


tayammum – dry ablution
wudū – ablution
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