Taqlid is not “Blind Following”

By Abu Yusuf

In a recent discussion with a talib al ‘ilm (student of knowledge) he argued both the linguistic (lughawi) and istilahi (technical) meaning (ma’na) of taqleed is effectively “blind following”.

I was disappointed how he deliberately distorted the lughawi wordings (lafz) of taqleed in the classical books. It was his own interpretation in adding that word “blind”, which was not there! The literal (haqiqi) of qalada is “to bind”, “to tie”, “to hold tightly”, “leashed” etc

What the scholars do say when explaining (in meaning) those linguistic wordings of taqleed, it is taking something without thinking (tafkeer) or pondering (tadabbur). In the general Arab Bedouin usage was to trust, to respect, to rely upon etc. Some fuqaha used analogy that is of a blind-man is to imitate one in whose report he has confidence with respect to the Qibla (direction of prayer) because he is not able to do more than that. But some like to reinterpret these to mean “blind-following”, which has negative connotations.

They jump to this as that serves their interest to demean the position and to mock the person that does Taqleed.

As to the istalahi meaning this is derived by ijtihad since taqleed has a legal ruling (hukm) of mubah and fard. One cannot give rulings to it without defining it from the Islamic legal texts. It was clear he misunderstood why the fuqahah added “Laisa Hujjah” or “Bila Hujjah” (ie absence of evidence) in its istilahi (technical) meaning. They added that as the follower cannot understand the primary evidence (hujjah), if he did he would be a Mujtahid and no need to refer to another mujtahid (i.e do taqleed)

If he had studied how definition (tahrif) are derived he’d be aware of al jaami wa a maani. For example, Qur’an has an istalihi meaning (linguistically it’s “to recite”). The usuliyyun related everything (jaami) included in it and everything that must be excluded.

Hence the istilahi meaning of Qur’an was derived from the legal text which has a comprehensive definition.

 

The Salaf followed the Hanafi Madh-hab

The Hanafi Madh-hab is the first among the four schools of thought. The Madhhab was developed very early and it had numerous followers from the pious predecessors (Salaf). Imam Abu Hanifa, himself a Tabi’i, had a panel of forty of his students where issues were discussed and the results compiled. This was the first Fiqh Academy in history. Imam Abu Hanifa was the first to compile juristic verdicts into different chapters. [See for example: Al-Khawarizmi, Jami’ al-Masaneed 1/34 and Al-Makki, Manaqib Abi Hanifa 2/131]

In this brief article, we will give a few examples of such pious predecessors who expressed their affiliations and adhered to the Hanafi Madhhab.
Hafidh Ibn Hajar said in the biography of Shu’ayb ibn Is-haq ibn ‘Abd ar-Rahman ad-Dimashqi al-Umawi (118-189 H), a narrator in both Sahih al-Bukhari and Muslim: “He narrated from his father and Abu Hanifa and he adopted his Madhhab (Tamadhhaba lahu).” [Tahdhib at-Tahdhib 4/347-348]
After quoting this saying, Shaykh Muhammad ‘Awwama adds: “So, adhering to Madhhab is something ancient (Qadeem).” [Annotations on Musannaf Ibn Abi Shayba 20/7]

Another example of those following the Hanafi Madhhab is Waqi’ ibn al-Jarrah (127-196 H). He was among the teachers of Imam Ash-Shafi’i and from the narrators of both Al-Bukhari and Muslim in their respective Sahihs. Imam Yahya ibn Ma’īn said about him: “I have not seen the like of Waki’ and he would give Fatwa according to the opinions of Abu Hanifa.” [Ibn ‘Abd al-Barr, Al-Intiqa 211]

Yahya ibn Sa’id al-Qattan (120-198 H), the master and authority in Hadith criticism was a staunch follower of the Hanafi Madhhab. He said: “We do not lie in front of Allah. We have not heard any better opinions than that of Abu Hanifa and we have adopted most of his opinions.” [Al-Khatib, Tarikh Baghdad 15/474]

There are many such examples. Citing all these will be difficult in this brief article. Only in Sahih al-Bukhari, the number of students of Imam Abu Hanifa and those adhering to his Madh-hab rose to one hundred and fifteen narrators. Shaykh Mufid ar-Rahman compiled an entire book of four hundred and seventy-nine pages on these Hanafi narrators in Sahih al-Bukhari which he entitled “Al-Warda al-Haadira fi Ahadith Talaamidh al-Imam al-‘Adham wa Ahadith ‘Ulama al-Ahnaf fi al-Jami’ as-Sahih lil Imam al-Bukhari”.
The Madh-hab of Imam Abu Hanifa thus started spreading during the time of the pious predecessors and was accepted from this blessed early era of Islam. So, there is no reason why people of this age cannot make the Taqlid of Imam Abu Hanifa. The criticism usually facing the Hanafi followers in the name of the Salaf in recent days are thus baseless.

BASELESS HARAAM UNITY

By Mujlisul Ulama

Once there was a movement to create unity be-tween Muslims and Hindus. Hindus participated in Muslim customs and vice versa. This is not permissible. It is the effect of mental deficiency. It is in conflict with Allah’s command: “Do not aid in sin and transgression”. It is also in conflict with the Had-ith: “Whoever increases a group is of them.” (Maulana Ashraf Ali Thanvi)

In some cases it is improper to speak politely to the kuffaar, e.g. when debating with them. Much politeness on such occasions brings disgrace for oneself and for the Deen. For such occasions which call for sternness, the Qur’aan says: “Be stern on them.”

There is a difference between Husn-e-Khulq, i.e. an admirable moral disposition, and Muwaddah, i.e. love / affection. Regarding husn-e-khulq, the Qur’aan says: “Verily you (O Muham-mad!) are on a splendid character.” However, regarding muwaddah (inclining towards them and striking up bosom friendship), the Qur’aan Majeed states:

“Those who take the kaafireen as friends besides the Mu’mineen – whoever does so – has no worth by Allah……Whoever from amongst you who befriends them, verily he is of them. Verily, Allah does not guide the zaalimeen transgressors / oppressors).”

Husn-e-Khulq (display-ing good moral conduct) with even Hindus is meritorious while muwaddah with them is prohibited. (Maulana Ashraf Ali Thanvi)

VAPING – A LESSON FOR THE MORON ‘MUFTIS’

By Mujlisul Ulama

Vaping or e-cigarette smoking or more appro-priately, the devil’s smok-ing, is perhaps worse than tobacco smoking. While some moron ‘muftis’, slaves of lust, have been swift with corrupt per-missibility fatwas to assuage Iblees, the follow-ing information furnished by the experts in the field should prove salubrious and depurate the minds of these ‘muftis’ from the urine of Iblees which convolutes the brain, hence the quick and base-less ‘fatwas’ redolent of shaitaaniyat and nafsaaniyat.

VAPING LIKE GAS ATTACK –EXPERTS

BY HENRY BODKIN

Vaping damages the lungs in the same way as a poison gas attack, tests have revealed. Experts in the US have warned of a looming pub-lic health crisis after ex-amination of tissue sam-ples found vapers had suffered direct injuries from noxious chemicals. For the first time, scien-tists reviewed lung biop-sies from a group of pa-tients who had fallen ill after smoking e-cigarettes, two of whom had died.

The team at the Mayo Clinic in Phoenix, Arizo-na, had been expecting to find lung damage as a re-sult of fatty deposits from the vaping liquids. Instead, they found more serious acute injuries of the type commonly seen in victims of gas attacks. The study, published in the New England Journal of Medicine, was pub-lished as concern about the safety of e-cigarettes grows.

Of the 17 patients from whom samples were tak-en in the study, only eight had smoked cigarettes. All had foamy accumula-tions indicating acute fi-brinous pneumonitis, a type of scarring.

The study’s senior author, Dr Brandon Larsen, said: “It seems to be some kind of direct chemical injury, similar to what one might see with exposures to toxic chemical fumes, poisonous gases and toxic agents.”

Of the patients in the study, 12 had vaped with dagga or cannabis oil. This could be significant because the vaping lobby and some scientists argue the recent spate of illness-es related to vaping are a result of THC, the princi-pal psychoactive com-pound in dagga, or canna-bidiol (CBD). – The Tele-graph (The Herald 4/10/19)

The Aql of a Mu’min, if uncontaminated with shaitaaniyat and nafsaaniyat, will readily understand the evil and harmful effects of the sa-tanic practice of smoking and vaping. The need for academic knowledge and expertise is obviated by the clarity of the evil. But the juhala ‘muftis’ of this era have assumed upon themselves the kufr of ex-punging from the Shari-ah’s Book of Principles Dharar (Harm) which is a fundamental Sabab (Cause/ground) for Hur-mat (Prohibition). Glass and sand are haraam for consumption, not because these are impure, but be-cause of their Dharar.

The moron cardboard ‘muftis’ are fond of spin-ning their nafsaani narra-tives around the view of Makrooh ventured by some senior Ulama. Whenever and wherever these ‘muftis’ are able to clutch a passing straw, they do so without hesita-tion and without the least understanding of the damage they inflict on the health and morality of the awaamun naas (the general laiety).

The Ulama who had opined karaahat were in total darkness regarding the terrible and harmful consequences of smok-ing, hence they main-tained the view of Karaa-hat, NOT permissibility, with conspicuous velleity, and also with a degree of bias for a certain senior Aalim of Haqq who had unfortunately developed the habit of smoking hookah. But such slips and errors of seniors are never Daleel in the Sha-riah. Those who utilize and manipulate the errors and slips of senior Ulama for the extravasation of permissibility to assuage the dictates of the nafs and to please ignoramus-es are guilty of showing blithe disregard for the Shariah and the physical, moral and spiritual well-being of the Ummah. Is there any Sahaabi or any of the Akaabir of the Salafus Saaliheen who had the habit of smoking?

Vaping and smoking are Satanist acts which are glaringly haraam. No Muslim whose mind is untouched by shaitaaniyat will fail to un-derstand the villainy of these evil practices.

TABLIGH JAMAAT & PARENTS

Question: In Bangladesh, the Qoumi Ulama-Keraam are the supporters of Shura-e-Nezaam of Tablig Jamaat. They have totally rejected the Sa’d group members who are described as the ‘ITA’ATI GROUP’ in Bangladesh.

One of my friends is a supporter of the Sa’d group. But his parents are with the Shura-e-Nezaam of the Tablig Jamaat. His parents are very much upset with him due to his being with the Sa’d group.

Considering both groups are the same, is it permissible for the son / daughter to be an active member / supporter of the Sa’d group, thus upsetting the parents? Will the son / daughter be guilty of disobeying the parents?

Answer (by Mujlisul Ulama):

The better and correct option is not to be a supporter of any of the two Tablighi Jamaat factions. Both factions are astray and soiled with ghulu’ (haraam extremism).

Nafsaaniyat has gripped them, and is directing both groups. They are prepared to kill each other.

In this corrupt haraam scenario the safety of one’s Imaan and Akhlaaq is to steer clear of both groups.

Do not participate in their shenanigans. You may sit in the bayaans of any group without being a supporter of either group.

The son / daughter will be guilty of sin for disobeying the orders of parents who prohibit their child from being a supporter of either faction. In this case it is not an issue of Haqq versus Baatil. It is a case of nafs versus nafs, and both groups are astray.

When Jihaad is not Fardh-e-Ain, then for even this great and wonderful Ibaadat, the son may not embark on it without the consent of his parents.

Rasulullah (Sallallahu alayhi wasallam) himself had refused consent for participation in Jihaad out of consideration for parents. If any parent refuses permission, then it will be haraam to participate in a Jihaad which is not Fardh-e-Ain. Relative to Jihaad, the Tabligh Jamaat as it stands today, has absolutely no Shar’i status. It is haraam to participate in its activities without parental consent.

 

‘Three Haram’ Tours, Umrah and other Types of Tours

Question: What is the Shariah’s view regarding tourism? Many Muslims undertake the ‘Three Haram’ tours, Umrah and other types of tours. Is there any Islamic merit in touring?

Answer (by Mujlisul Ulama):

Tourism is part of satanism. It is a sinful merrymaking activity of the kuffaar which Muslims too have adopted. The further away Muslims drift from the Deen, the more they display their kufr tendencies acquired from their western kuffaar masters whose cult of life they have adopted 100%. In the words of Rasulullah (Sallallahu alayhi wasallam): Muslims will emulate the Yahood and Nasaara so much that even if they enter into a lizard’s hole, Muslims will follow suit. In other words, if the west says that faeces is gold, Muslims will accept and adore the faeces.

Hadhrat Abu Hurairah (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said: “Safar (journey) is a portion of athaab (punishment).” In one Hadith it is mentioned: “Safar is a portion of the Fire.”

The punishment and fire will differ for different types of journey. However, for the vast majority of today’s holidaymakers, tourists and mock ‘umrah’ tourists, these journeys are loaded with haraam, fisq and fujoor. A journey nowadays is an excursion of sin. The traveller plunges into sin from the time he leaves home until his return. It is sin and transgression all the way along the journey.

Total intermingling with the opposite sex, wholesale neglect of Salaat, trapped in fisq and fujoor at airports, hotels, and even in the Haramain Shareefain, consuming mushtabah and haraam food, etc. are regular and permanent sins in which travellers nowadays have to participate.

Passport and visa photos for touring and nafl umrahs are also haraam. It is not permissible to indulge in haraam for the sake of a Nafl ibaadat. Wasting large amounts of money aggravates the villainy of journeys and the intensity of the athaab and naar. While millions of the Ummah are languishing in abject squalor, poverty, hardship, sickness, lack of shelter, etc., affluent Muslims satanically enjoy themselves by squandering the ni’mat of wealth on luxuries and haraam sightseeing and merrymaking journeys in kuffaar style.

The degree of shamelessness of men and women on board the plane, in the airport lounges and hotels brings out propagated to nonMuslims by means of distributing translations of A Sister from the U.K. writes: “Assalamu Alaykum, although many people find what the Majlis says over the top, but now favourable towards the majlis, I can explain my experience of “Mosque Open days” from 16 years ago when I was little. The local Masjid had their evil lusts and even kufr which they struggle to conceal at home. The men who are supposed to be the mahrams for their womenfolk are transformed into shameless swines along the journey. Their Imaani ghayrah (honour) is completely abandoned on the journey. For their wives and daughters to intermingle with strange fussaaq males is an accepted norm on the journey. Such men are described in the Hadith with the term “dayyooth” (cuckold). However, the purport of the word is better conveyed and understood from the word, swine.

Supposedly ‘pious’ men deceive themselves by soothing their conscience with the Zakaat and other charity they dole out. They believe that the large amounts they squander on these journeys are justified and permissible since they do pay their Zakaat, etc. This is a shaitaani deception. Even if all Muslims all over the world contribute all the money they waste for the aid of the suffering Ummah, then too, the needs of the unfortunate suffering members of the Ummah will not be fulfilled.

Once a man came to Hadhrat Bishr Haafi (Rahmatullah alayh) and said that he had saved 200 dinars (gold coins) for a Nafl Hajj. He had come seeking advice. Hadhrat Bishr asked the man to state whether he planned to go on the journey for merrymaking or for the acquisition of thawaab (reward). He promptly responded that his intention was thawaab.

Hadhrat Bishr (Rahmatullah alayh) said: “If your intention is thawaab, then I shall advise you with a better way of gaining the reward of 200 accepted Hajj. Distribute the 200 dinars to either ten orphans or ten widows or ten hard-pressed families, and I assure you of the thawaab of 200 Hajj.”

The man said that his heart was set on performing Hajj. Hadhrat Bishr then said: “As long as you do not waste the money in haraam avenues, you will not derive peace.”

He implied that since the money was not acquired in a halaal manner, this man will not derive satisfaction as long as he does not waste it on the haraam merrymaking tour which he described as Nafl Hajj to soothe his conscience. Thus, those who squander money on these haraam merrymaking tours should understand that there is considerable contamination in their wealth, hence they incline towards the shaitaaniyat of israaf. The Qur’aan Majeed describes them as Ikhwaanush shayaateen (brothers of the devils).

Every Muslim knows that Hajj constitutes one of the Five Fundamental Pillars of Islam. It is Fardh once in a lifetime for the Muslim who is able to reach Makkah subject to certain conditions of the Shariah. Despite the fundamental importance and significance of this Fundamental act of Ibaadat, it will not be permissible to undertake the Hajj journey if it involves the commission of sin, e.g. neglect or missing Salaat or indulgence in any prohibition. The Fuqaha decreed in this regard:

“It is mentioned in Al-Mudkhal: Our Ulama say: When the mukallaf person knows that he will miss even one Salaat if he proceeds for Hajj, then verily Hajj is waived. Elsewhere it is said: If performing Hajj is not possible except by expelling Salaat from its time (i.e. making it Qadha) or something similar (i.e. committing sin), then Hajj is waived.”

Al-Barzali narrating from Al-Maazari said: “If he (the traveller) will commit neglect of Salaat such that its time lapses or even performs its substitute (i.e. Salaat in the sitting position), in the wake of the Hajj journey, then most certainly this journey is not permissible, and the obligation of Hajj is waived for him.”

At-Taadali narrating from Al-Maazari said: “Verily, Istitaa’ah (i.e. the condition of ability to go for Hajj) is to reach the Bait (Ka’bah) without hardship together with safety for oneself, one’s wealth and the ability to execute the Faraaidh (acts of Ibaadat), abandonment of extremes and abandonment of sins.”

Ibnul Muneer mentions in his Mansik: “Know that destroying (i.e. not performing on time) even one Salaat is a colossal sin. The virtues of Hajj do not compensate for it (for this loss). In fact, it (Salaat) is greater than it because it is of greater importance. Therefore if dizziness is the norm for the traveller on sea or on the land even if for one Salaat (i.e. due to this ailment he will miss a Salaat), then Hajj is haraam for him, i.e. if he can reach Makkah only by neglecting Salaat. …. 

“Whoever knows that if he goes on a sea voyage (even air or land travel), he will be affected by dizziness (or any other sickness) which will mentally impair him or cause unconsciousness, causing him to neglect Salaat or abandon Salaat totally, then there is no difference of opinion (among the Fuqaha) that it is not permissible for him to undertake the journey. The journey of a person of this type is only nafsaani lust. In fact, it is an inspiration of shaitaan. 

Al-Barzali said: “Our Shaikh Abu Muhammad Ash-Shabeebi narrating from Taalib said: “The Shayaateen (Devils) of the east and the west became involved in a dipute. Who among them are the greatest deceivers (misleading people)? The devils of the east said to the devils of the west: ‘We are greater than you in deception because we incite a man to commit sin and perpetrate prohibitions in the abodes of the Ambiya (in the Holy Places).’ The Shayaateen of the West responded: ‘We are greater (in the art of deception). We find a man with his wife and children performing the Fardh Salaat, paying Zakaat and practising other acts (of virtue). He is in a state of comfort and his Angels are with him.

Then comes along the (Hajj/Umrah) agent enticing people to travel to the land of Hijaaz (for Hajj and Umrah). Then we (the devils of the west) goad and induce him to come out (i.e. undertake the journey). Thus he emerges for the journey. From the day he leaves (his home) we induce him to neglect the Faraaidh and to violate the prohibitions (of the Shariah) – from the day of his departure until the day of his return to his family. Thus, he is in loss regarding himself and his wealth in the east and the west. 

Then the Shayaateen of the East acknowledged the superiority of the Shayaateen of the West in the art of deception.”

Al-Barzali said: “Verily, I have witnessed some of this in my Hajj journey. We seek safety from Allah.” (Mawaahibul Khaleel)

This is the Shariah’s position regarding journeys for even the Fardh ibaadat of Hajj. If the journey entails missing Salaat or the commission of haraam, then it will not be permissible to undertake the journey. When such is the view of the Shariah regarding Hajj, then what does the Imaan of a Mu’min dictate regarding merrymaking tours, deceptive nafl Umrah and the three haram merrymaking tours?

The Fuqaha have explicitly stated that it is not permissible to go for Hajj even if just one Salaat will be missed or made qadha on the journey. Now what is the state of affairs nowadays when people embark on these merrymaking fun tours dubbed with Deeni designations?

The Shayaateen of the West are great conspirators just as are the people of the West. These devils involve these tourists in haraam from the day they depart from home until the day they return. Wholesale neglect of Salaat is the norm. In a plane full of men and women ostensibly going for Hajj or Umrah, only a few venture to perform Salaat on the plane. Most of these tourists remain in their seats like kuffaar. They display total indifference to Salaat.

Then they indulge gluttonously in the mushtabah, filthy and haraam food served on the plane. They devour the impure foods like animals. All purdah vanishes. For these tourists it seems that there is no need to observe purdah. Men and women freely mix and converse in the plane and at the airports. In the plane, men and women line up intermixed at the toilets. Every vestige of haya (shame) is effaced. It is as if they are without Imaan. Rasulullah (Sallallahu alayhi wasallam) said:

“Haya is a branch of Imaan.” But these male and female tourists labouring in the deception of going for ibaadat, stand against one another in the queue at the toilet. A woman emerges from the toilet with a man standing against the toilet door.

At the immigration and custom points, when checking in and being searched, fisq and fujoor prevails. It the transit lounges and in the hotel foyers and lifts, fisq and fujoor reign. They claim to be going for Umrah/ Hajj, but they squander the time in malls and merrymaking places. It is nothing but compounded fisq and fujoor.

Even in the Haram Shareef, fisq and fujoor prevail. Men and women freely mix. The amount of haraam photography taking place is absolutely shocking and lamentable. Huge sums of money are wasted on these haraam tours while millions of the Ummah are suffering in extreme straits of poverty and misery.

It is clear that the earnings of these people are either doubtful or haraam, hence they have strong inclination to waste the money thereby becoming the “brothers of the devils”. Almost every step of this touring is haraam just as the Shayaateen of the West say. They have succeeded in their nefarious plot of ruining the akhlaaq and Imaan of Muslims with these haraam tours.

The Ulama or so-called Ulama are also trapped in this shaitaani snare. They are deaf and blind. They fail to hear and see the evils of these journeys. They come within the purview of the Qur’aanic aayat:

“Verily, the vilest of creatures by Allah are the deaf and the blind who have no intelligence.”

The Qur’aan says that they eat “like animals”. Only those whose Imaan has been defaced by nafsaani lust fail to see and understand the villainy of these haraam tours.

The Amaanah of Time

By- Ml. Haroon Dhooma

Our Akaabir (Religious Elders) were blessed with amazing acceptance by Allah Rabbul Izzah, as is evident from History. This was due to the many sifaaat (qualities) that they possessed. One of these exemplary qualities was their awareness of the great amaanah (trust) of TIME in general, and especially in fulfilling this trust with regard to the duties they had assumed, even if such duties had been undertaken on a voluntary basis. If they were formally employed to fulfil any particular task, the consciousness of correctly discharging the amaanah of every minute was to a far greater extent.

Apart from their self-motivation and passion for the work of Deen, the warnings mentioned in the Qur’aan and the Ahadith of Rasulullah (sallallahu alaihi wasallam) served as a great barrier in committing even a minute level of Khiyaanah (dishonesty) in this regard.

In Surah Tatfeef Allaah Rabbul Izzah says:

“Woe to the defrauders. Those who, when they take by measure from people, they take it in full. But when they give by measure or weight to them, they cause loss (give less than what is due). Do they not think that they shall be raised (to life again)? For a Great Day. The Day when (all) mankind shall stand before the Rabb of the Worlds?” (83:1-6)

The word ‘Mutaffif’ is derived from ‘Tatfeef’ meaning ‘ to decrease in measure and weight. Tatfeef is ‘Haraam’, as is evident from the severe curse mentioned in this regard.

However its scope is not restricted to ‘measure and weight’. It applies to all circumstances where there is a ‘shortfall in fulfillment” of any kind.

Once Sayyiduna Umar (radhiyallahu ’anhu) observed a man performing his Salaah with haste and not performing his Ruku and Sajdah properly. He commented: ﻟﻘﺪ ﻃﻔﻔﺖ (undoubtedly you have been deficient – ie. you have not performed your ruku and sajdah properly) (Muwatta Imaam Malik).

After quoting the above incident Imaam Maalik (Rahimahullah) states: Every aspect is subject to fulfillment or non fullfillment (ie. in every action the person would have either fulfilled his responsibility or he would have been deficient in its fulfilment).

The former Grand Mufti of Pakistan, Mufti Mohammed Shafi Saheb (Rahimahullah), writes:

ﺍﺳﯽ ﻃﺮﺡ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻣﯿﮟ ﺟﻮ ﺷﺨﺺ ﻣﻘﺮﺭﮦ ﺣﻖ ﺳﮯ ﮐﻢ ﮐﺮﺗﺎ ﮨﮯ ﻭﮦ ﺑﮭﯽ ﺗﻄﻔﯿﻒ ﮐﮯ ﺣﮑﻢ ﻣﯿﮟ ﮨﮯ ﻣﺰﺩﻭﺭ ﻣﻼﺯﻡ ﻧﮯ ﺟﺘﻨﮯ ﻭﻗﺖ ﮐﯽ ﺧﺪﻣﺖ ﮐﺎ ﻣﻌﺎﮬﺪﮦ ﮐﯿﺎ ﮨﮯ ﺍﺱ ﻣﯿﮟ ﺳﮯ ﻭﻗﺖ ﭼﺮﺍﻧﺎ ﺍﻭﺭ ﮐﻢ ﮐﺮﻧﺎﺑﮭﯽ ﺍﺱ ﻣﯿﮟ ﺩﺍﺧﻞ ﮨﮯ۔ﻭﻗﺖ ﮐﮯ ﺍﻧﺪﺭ ﺟﺲ ﺍﺳﻤﯿﮟ ﺳﺴﺘﯽ ﮐﺮﻧﺎ ﺑﮭﯽ ﺗﻄﻔﯿﻒ ﮨﮯ ﺍﺱ ﻣﯿﮟ ﻋﺎﻡ ﻟﻮﮔﻮﮞ ﻣﯿﮟ ﯾﮩﺎﻧﺘﮏ ﮐﮧ ، ﻃﺮﺡ ﻣﺤﻨﺖ ﺳﮯ ﮐﺎﻡ ﮐﺮﻧﮯ ﮐﺎ ﻋﺮﻑ ﻣﯿﮟ ﻣﻌﻤﻮﻝ ﮨﮯ ﺍﮬﻞ ﻋﻠﻢ ﻣﯿﮟ ﺑﮭﯽ ﻏﻔﻠﺖ ﭘﺎﺉ ﺟﺎﺗﯽ ﮨﮯ ﺍﭘﻨﯽ ﻣﻼﺯﻣﺖ ﮐﮯ ﻓﺮﺍﺋﺾ ﻣﯿﮟ ﮐﻤﯽ ﮐﺮﻧﮯ ﮐﻮ ﮔﻨﺎﮦ ﮨﯽ ﻧﮩﯿﮟ ﺳﻤﺠﮭﺘﮯ ﺍﻋﺎﺫﻧﺎ ﺍ ﻣﻨﻪ

“Similarly with regard to the rights of others, any person who is deficient in fulfilling the an inaliable right of the next person is guilty of tatfeef. Whatever amount of hours the employee has agreed to work for, if he “steals” some time from this and cuts short his required working hours, this too is included (in tatfeef). Similarly to adopt laxity or laziness in the work that has to be carried out (not doing the work as he should) is also tatfeef. The general masses as well as the learned are negligent in this regard. In fact, they do not even regard falling short in their work as a sin. May Allaah Ta’ala protect us all (Ma aariful Quraan)”.

How true is the above! Sadly it is often noticed that even many Ahlul Ilm in the various fields of Deeni khidmat fall short in their work times or are occupied with personal work during work hours, such as being engaged on WhatsApp, chatting on social media, personal conversations between staff members, taking non-emergency leave during work-hours for such work that could have been done during personal time. For the convenience of not sacrificing one’s personal comfort, quality teaching time is compromised.

Even more depressing is the use of these devices especially by teachers in full view of the students. This sets a very poor example and gives the incorrect message of such actions being permissible. The ultimate result is that students are robbed of their right of Taleem and blatantly short-changed for the resources invested.

In his monumental work ‘Aap Beti’, Hazrat Sheikh (Rahimahullah) has quoted the statement of Hazrat Shah Abdul Qaadir Raaipuri (Rahimahullah) who said: “I have often heard the very Allah conscious Hazrat Maulana Haj Shah Abdul Raheem Raipuri (rahmatullahi’alayhi), the rector of Darul Uloom Deoband and Mazahirul Uloom Saharanpur saying:

“I do not fear anything as much as I fear being patron and supervisor of a Madrassa. If a person is an employee of someone and neglects his duty, or betrays his employer or causes him any loss and leaves his job, then at the time of death begs his employer’s forgiveness, he may be forgiven and pardoned. But the money of the Madrasa, comes from the general Muslim public, and has been collected from (among others) the two rupee contributions of many poor people. We, the supervisors, trustees and guardians are not the owners thereof. We are the trustees. If we are guilty of any misuse or embezzlement in this regard, it will never be pardoned even if people should pardon us. What right have we to pardon someone in connection with the misuse of another’s money? If, in the interest of the Madrassa, we overlook any excess; there is a hope and possibility that Allah will forgive us. On the other hand, if we overlook a person’s fault due to personal friendship or contact, we also will be responsible for the crime. Moreover, our pardoning the perpetrator will not be a pardon at all, since this falls in the category of Huqooqul ibaad (therefore we cannot pardon someone else’s right).”” (V. 6 pg 175)

For further inspiration and motivation on this topic, the Ulama are strongly recommended to read the Chapter ‘Mere Akaabir ka Taqwa (Aap Beti, v.6, pg 167), wherein many stories of our Akaabir and their consciousness of time are mentioned. Insha Allah this will be very beneficial.

May Allaah Ta’aala save us all from the serious crime of tatfeef and from His chastisement in both this world and the Hereafter. Ameen.

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