الحمد لله رب العالمين
والصلاة والسلام على من بعث رحمة للعالمين
وعلى آله وصحبه ومن تبعهم أجمعين
Assalāmu alaykum Warahmatullāh Wabarakātuh
Beloved brothers and sisters in Islām
We are all welcome to this day’s session of the Halqah.
We ask Allāh for His blessings and guidance.
As we have said, we will be making a continuation of the Answers to pending questions
Bārakallāhu fīkum
*Question 1*
*ON SHAYKH MUHAMMAD NĀSIRUDDĪN AL-ALBĀNĪ*
_” As salam alaikum ya admin,_
_I decided to find out the biography of sheikh nasrudeen albany on Wikipedia but I was taken aback to learn that many of his comtemporaries refuted him and they even alleged that he tampered with sahih Muslim. example below_
_In the early 1970s Syrian Hadith scholar Abd al-Fattah Abu Ghudda published a tract against al-Albani’s reevaluation of Sahih al-Bukhari and Sahih Muslim .[28] In 1987 the Egyptian hadith scholar Mahmud Sa’id Mamduh published a work entitled_
_Alerting the Muslim to al-Albani’s Transgression upon Sahih Muslim. [28]_
_Can this be true?”_
*ANSWER*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
Shaykh Muhammad Nāsiruddīn Al-Albānī – rahimahullāh – was an expert Scholar, a thorough researcher and a trailblazer in his field.
He revitalized the science of Takhrīj in this era and worked tirelessly in reasserting the Sunnah after years and years of its dimness.
But like any Ālim that has passed through our history, he had differences with his peers and disagreed vehemently with many well known Ulamā.
And this is not a thing of surprise for every Ālim has his battle with his comtemporaries. That is if he is exerted to research.
It is normal for the likes of Shaykh Muhammad Nāsiruddīn Al-Albānī – rahimahullāh – to differ with the Ulamā of his time for his battle was against the Sufi order, the ‘Ash’arī creed, the Fiq’h methodology of the Madh’hab and the establishment of some governmental authorities.
Each and every of these Authorities, methodologies and Orders have behind them other bigwig Ulamā in their defense whether on the truth or not.
This is very normal
We ask Allāh for guidance, āmīn
As regards Sahih Muslim, Shaykh Nāsir declared some of its Hadīth weak. This is true.
Some of them he means they were weak in context and not weak in chain.
As for context, then he wasn’t alone in this. Most Ulamā of Hadīth and Mustalih agree with this.
And if you are a student of _Mustalih_, you know that weakness in Context does not mean anything aside irregularity and an explanation of why such an Hadīth is not tonne practiced.
As for weakness in chain, (Isnād), then the Ulamā, as Imām Ibn Hajar Al-‘Asqalānī – rahimahullāh – has pointed out in _Nuzhatu An-Nadhar_, anyone that makes this claim on either of the two Sahihs has it thrown back at his face
This is because of the Ijmā of the Ulamā of Hadīth on the Authenticity of both Books.
The assertion therefore of Shaykh Nāsir to that effect is therefore unacceptable.
But it does not justify the personality of ‘AbdulFattāh Abū Ghuddah himself.
For he is known for his excesses in following the Hanafī Madh’hab and his aggressive support for his Shaykh and teacher Shaykh Muhammad Zāhid Al-Kawtharī – rahimahumullah
In defending his excesses in the Sufi way.
But Shaykh ‘AbdulFattāh Abū Ghuddah is himself a expert Scholar in his own right.
Therefore, the situation is like Shaykh Muhammad Al-Hasan Ibn Ad-Dadduw – hafidhahullāh – mentioned
_this is the expected in the Muslim Scholarly Community_
Everyone of these Ulamā have their right places and their wrong places.
We ask Allāh to reward them all and to forgive them all where they have erred, āmīn.
Lastly, we advise you to only seek for information on such biographies next time from clearly Muslim and trustworthy sources rather than resorting to Wikipedia as it could be misleading.
We ask Allāh for guidance, āmīn
Bārakallāhu fīkum
*Question 2*
*COUNSEL TO A SISTER HAVING TROUBLES WITH NIKĀH*
_” Please i need a very strong advice,my friend have a suitor but he is Nupe,he is ready to marry her but her father said till she finish her sch nd d girl is presently 23yrs old,if she said she will wait untill she finish her sch she will be 25 by then. Also she is not sure whether her suitor will be patient till when she finish her sch. Her mother is happy for her daughter to marry nd some of her uncles from her fathers side but if they asked him,he will be saying how can his daughter marry a Nupe man(tribalism),he will also said he is just a corper he has no job. Meanwhile the father never asked his daughter what is his job. What will she do? Can she go against her father since her mother is happy with the man nd some of her uncles?…He only follows the ideology of his wife, because d girl’s mother is not with her(as they are divorced). She is in confusion pls can u help my sister with what she will do,if she try confronting her father he will be saying is her mother that is pushing her to marry. Pls someone should help her with an advice”_
*ANSWER*
Alhamdulillāh
We ask Allāh for guidance and to help the sister out of her situation and dilemma
Āmīn.
Firstly, it is an established fact to the Ulamā that it is not permissible for a father to oppressively prevent his daughter from marriage
This is a form of _Adl An-Nisā_ which is to coerce and restrict her from marriage even though her desires may have been propped.
This is an oppression and an unjust act.
The Ulamā mention that this act, if it comes from the Wali of hers, and is excessive and aggressive, it takes off the right of Wilāyah from the father or the Wali of hers responsible for the act.
As such the Wilāyah moves to the next Wali who has the rights to stand as her Wali.
If there is no Wali of hers that can make the decision of standing for her and helping her get married, then she should revert the matter to an Islamic Judge.
This is her right.
However, we need to understand some things here.
First, that she be patient with the choices of her father is better, as long as she does not fear for herself Zinā.
This is because of the many Mafāsid that may result from her taking a step against her father’s advice such as her getting isolated from him entirely and other family members.
The relationship with her father shouldn’t be sacrificed for the suitor she loves.
This is because she can get another brother (suitor) and cannot get another father.
We can also deduce that the brother is bent on getting married without a readiness to put her situation as his prime.
And there is nothing that shows that she won’t be able to get someone else asides him.
Often times than not, the love our parents have for us and the extent they can go in protecting our interests go beyond what we think.
And, they may get some things, many things wrong, they still have this unique attribute that we must respect and protect.
Of the reasons for which Allāh made the father and other Awliyā the key-keepers of a woman’s marriage is to help her see things she may be blinded from seeing and to stand for her against oppression and injustice.
There may be some things she is not seeing in this situation as she may be blinded by love and emotions.
Also note that a mother and her brothers are not considered of the Awliyā of marriage, no mater how close to her they are.
This is because there is no blood flow between them by virtue of her mother that lies in between them.
That stated, if her mother is pleased with it, she isn’t a Walī notwithstanding.
Therefore, while she has the right in the Sharī’a to seek for a redress on this matter from her father’s father, her father’s brothers and her grown-up brothers, and lastly a Qādī, our advice for her is to not take the matter up on that basis
And to be patient with what her father has decided.
That is if she doesn’t fear that she will commit Zinā by abstinence from the marriage with the Nupe Brother.
She should be patient, strive to convince her father if the brother will be patient to wait for her.
And if the brother will not be that patient, she should trust in Allāh and seek in wait for another suitor.
Allah will surely give her one without delay.
We ask Allāh to be with her and to guide her toward what is best, āmīn
We will welcome further questions and cousel-seeking on this matter.
Bārakallāhu fīkum
*Question 3*
_” Is there any special prayer done on gifts received?”_
*Answer*
There is nothing reported from the Rasūl – salallāhu alayhi wasallam – in this regard aside the generality of saying _Jazakallāhu Khayran_
As was reported by At-Tirmidhī from Usāmah Ibn Zayd – radiyallāhu anhuma
“من صنع إليه معروف فقال لفاعله: جزاك الله خيرا، فقد أبلغ في الثناء
_”Whomsoever good was done to and says to the one who does him good: Jazakallahu Khayran, has surely gone an extent in thanking him”_
Imām An-Nawawī – rahimahullāh – however in his book _Al-Adhkār_ quoted the Hadīth of Ā’isha that the Rasūl salallāhu alayhi wasallam was given gift of a sheep and he ordered her to share it with the neighbours. she did and gave the Servant the message to share it across them.
She asked the Servant every time he returned: _’what did they say’_ ?
He said: _they said: Bārakallāhu fīkum_
And then she says _Wa Fīhim Bārakallāhu._
Imām An-Nawawī implies by this that it is Sunnah to say _Bārakallāhu fīkum_ when a gift is given to you.
Allāhu A’alam
We shall put a stop here to continue when next with the questions.
Bārakallāhu fīkum
*Question 4*
_”Assalamu alaykum…Can a sister make Iftar and sahur for a bro who is non mahram but a co-tenant. And also, can she make it for her fiance, when they are yet to be married”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh.
Alhamdulillāh
Generally, it is permissible for a man to eat the food cooked by a non-mahram lady whether they are co-tenant or not.
But because food is one of the things that bring about love, affection and the inclination of the heart, the Ulamā have declared such to be Makrūh…
Also, if there is an intent behind her preparation of the food, or a surety of it leading to a _Fitnah, then it becomes Harām.
This is the fatwa of the Ulamā
This is because of the _Qā’idah Fiqhiyya_ that says:
_The means that leads to Harām is Harām by itself_
A conjugate of the Qa’ida:
_The means that leads to Wājib is Wājib by itself_
It is also so by virtue of the Qā’idah:
ما لا يتم ترك الحرام إلا بتركه فتركه واجب
_”That without whose abandonment a Harām cannot be abandoned is obligatory to be abandoned”_
Az-Zarkashī – rahimahullāh – explained this Qā’idah in detail in _Al-Bahru Al-Muhīt_
In this case, it can be said that the co-tenant may fall into infatuation on her if she cooks for him.
The chances are high.
It may also be said that if he is already infatuating and lusting over her, cooking for him will make him continue to do that.
Likewise, he wouldn’t be able to stop lusting over her unless she desists from presenting him with the food.
Therefore, what is prudent and free from blemish is that she not prepare food for non-mahram brothers who can fall into infatuation over her.
The questioner has not explained what she means by ‘Fiance’.
This is because people have different meanings to the word.
And in the Sharī’a, we don’t consider the word, we consider the reality.
For that reason, we can’t respond to that half of the question.
Allāh knows best, Bārakallāhu fīkum.
*Question 5*
_” Salamualaikum brothers and sisters Pls I want to ask a question concerning the name “kabir”. Is the name Mohammed Kabir or Abdul Kabir cause recently I have had one Mallan call Abdul Kabir.”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
As regards the Names of Allāh, some of them can be names of the creation too
An example is the name Mu’min,
Kabīr is also one of those names that a creation can bear aside Allāh
This is because there is not found in its meaning what is a specific attribute of Allāh ta’ālā.
The Ulamā explained that such names can be bore provided they are not suffixed by the definite article ‘Al-‘.
Therefore, either of Muhammad Kabīr or AbdulKabīr is okay.
Bārakallāhu fīkum
*Question 6*
_” Assalamu alaykum ya Admin, May Allah benefit you. Pls, what is Islamic rule on a fix profit on a joint business?”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
Alhamdulillāh
āmīn to your du’ā and may Allāh benefit you too.
The question you asked depends on what you mean by ‘profit’ and ‘joint business’.
But generally the Ulamā differentiated between the reward of business which is profit, and the reward of labour, which is wage.
As for profit, it can never be fixed for it depends on the outcomes of the business.
As for his wage, it must be fixed as it is an agreement between the employer and the employed.
Profit must be variable while Wage is fixed
Bārakallāhu fīkum.
We shall stop here
Bārakallāhu fīkum
سبحانك اللهم وبحمدك أشهد ان لا اله الا الله نستغفرك ونتوب إليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
