Category Archives: Sunnah of the Prophet

ON THE LAWFULNESS OF MARTIAL ARTS

[By Shaykh Sharif ibn Farid]

The Roots of African Martial Arts in the `Amal of Medina

In his Sawq al-Umma Ila Ittiba` as-Sunna, Shehu Uthman Dan Fodio narrated two prophetic traditions which establish the lawfulness of practicing martial arts; combining it with the drums, poetry and entertainment; similar to the Caporeira system the Africans developed in Brazil; but in addition to the formation of a system of martial arts the two prophetic traditions establish that this martial tradition was connected with the `amal of Medina among the Africans of the city.

The first narration by the Shehu cited with his chain to the Saheeh of al-Bukhari on the authority of Abu Hurayra who stated:

“We were present when some Abyssinians were making entertainment in the presence of the Prophet, may Allah bless him and grant him peace, with their lances when Umar entered. He (Umar) then reached for some pebbles and began to stone them with them. He, may Allah bless him and grant him peace, said: “Let them alone O Umar!”

The meaning of the words of Abu Hurayra, may Allah be pleased with him: “We were present when some Abyssinians”; it is said that this cognomen is a reference to the descendants of Habash ibn Kush ibn Haam ibn Nuuh, who are the traditional neighbors to the people of Yemen, and are only cut off from them by the Red Sea.

Historically, the Abyssinians conquered Yemen before the time of Islam and took sovereignty over its land. Also Abraha made the well-known military engagement from their kingdom against the Ka`aba and its people accompanied with his elephants, and were known as ‘the Companions of the Elephant’.

This event occurred in the year in which our master Muhammad, may Allah bless him and grant him peace was born. Allah ta`ala says about them:

“Have you not seen how your Lord dealt with the Companions of the Elephants? Did He not bring their stratagem to nil; and sent against them swarms of flying creatures, which pelted them with stones of baked clay; and made them like green crops devoured.”

This is evidence that the lands of Yemen and parts of the lands south of the Hijaz were under the sovereignty of Abyssinia until the event of the Elephant.

Ibn Hajr al-`Asqalani said: “The kingdom of Abyssinia lay in the direction of the west of the land of Yemen, and its distance is extremely vast, and they are divided into many ethnic types. All of the divisions of the Blacks fall under the sovereignty of the ruler of Abyssinia.”

This statement is proof that any mention of the name Abyssinia in the prophetic traditions is a designation for all Blacks in general. The meaning of his words, may Allah be pleased with him: “…were making entertainment”; is that the entertainment of the Abyssinians with their lances, was actually their convention and custom by which they trained in the art of war; and this should not be assumed that they were performing some kind of dancing for amusement.

It was called ‘entertainment’ (la`b) although it was primarily a form of practice in martial arts, and it was performed with gravity although it resembled entertainment, because of what was in it of mock jabbing and stabbing, even though this was not actually done. And those participating would give the false impression that the fighting was real, even when they were fathers and sons; and Allah knows best. In this is evidence for it being highly recommended to train and practice boxing, swordsmanship and other than these from the sciences of martial arts.
The meaning of his words, may Allah be pleased with him: “…in the presence of the Prophet, may Allah bless him and grant him peace, with their lances”; is intrinsically connected to the reality that this practice was their custom during every `Eid celebration. It also indicates that this was an authorization that they were accustomed to with the advent of the `Eid.

There was no contradiction between their actions and the religion in that their arrival to perform coincided with the day of the `Eid. This is because it was among their custom prior to Islam to entertain themselves in this fashion during all their holiday festivals. Thus, they did that as a convention, and then eventually they made this form of entertainment on the day of every `Eid.
This was corroborated by what was related by Abu Dawud on the authority of Anas who said:

“When the Prophet, may Allah bless him and grant him peace arrived in al-Medina the Abyssinians made entertainment out of joy for that by making amusement with their lances.”

The meaning of his words, may Allah be pleased with him: “…when Umar entered”; is based upon what Ibn at-Teen said: “It is conceivable that Umar did not actually see the Messenger of Allah, may Allah bless him and grant him peace, and was not aware that he was actually observing them. Or perhaps he assumed that he saw them but was too modest to prevent them from doing it.”

The meaning of his words, may Allah be pleased with him: “He (Umar) then reached”; is that he made the obvious objective with his hands for reaching for the stones.

The meaning of his words, may Allah be pleased with him: “…for some pebbles”; is that the expression ‘hasaa’ (pebbles) is the plural of ‘hisaat’, and are pebbles small enough not to cause injury if thrown at someone. It was not Umar’s intention to punish them, but to deter them.

The meaning of his words, may Allah be pleased with him: “and began to stone them with them”; is that he threw the pebbles at them as an objection to what they were doing. Umar did this based upon his own ‘ijtihaad’ (independent judgment) considering that their behavior was not appropriate for the masjid, because it resembled the behavior of the words of Allah ta`ala: “…and their prayer in the House is nothing but shouting and the clapping of hands.”

Thus, Umar objected to their making entertainment based upon the apparent meaning of the words of Allah ta`ala: “The life of this world in nothing but entertainment and amusement, while the Abode of the Hereafter is better for those who are fearfully aware”; assuming that the Prophet, may Allah bless him and grant him peace was unaware of what they were doing.

Umar held the view that making amusement and entertainment in any way was not appropriate for the masaajid, because Allah ta`ala says: “And the masaajid are solely for Allah.” And Allah knows best.

The meaning of his words, upon him be blessings and peace: “Let them alone O Umar!”; is leave them alone because their behavior is permitted or highly recommended, and consistent with the Sunna. That is to say, that demonstrating adroitness and dexterity with weapons in mark combat is not reprehensible, especially when it is done to entertain the Muslims during their holidays.

It is clear that Umar did know this ruling when he was throwing the pebbles at them until it was said to him: ‘Let them alone.’ That is to say, let them alone because they are not doing something which is displeasing to Allah and His messenger.

If Umar knew of the presence of the Messenger of Allah and yet he made his decision to deter the Abyssinians from making entertainment in the masaajid, is evidence for the permissibility of the Companions making independent judgment in the presence of the Messenger of Allah, may Allah bless him and grant him peace.

What the Messenger of Allah, may Allah bless him and grant him peace said to Umar was not an objection to his independent judgment, or his duty to command the good and forbid evil. On the contrary, the Messenger of Allah commended the ijtihaad of a mujtahid even when he errs, by his words, upon him be peace:

“When a jurist gives a judgment based upon his independent judgment and he gets it correct, then he will have two rewards. And if he gives a judgment based upon his independent judgment and he makes an error, then he will have a single reward.”

Thus, with respect to giving ijtihaad, every single mujtahid is correct in his judgment. Thus, Umar was correct from one perspective and incorrect from another. The silence of the Prophet, upon him be peace during the entertainment of the Abyssinians in the masjid is evidence for its permissibility according to the shari`a, since the sunnan were established by his words and actions and sometimes by his silent approval of what he saw from the Companions.

The silence of the Messenger of Allah, of the Abyssinians and his censure of the actions of Umar, corroborates the lawfulness of martial games or demonstrations the Africans were doing. For this reason it states in the at-Tawdeeh:

“The playing at martial arts games is a Sunnah because it is a preparation for encountering the enemies, and disciplining of the people for that.” It should be noted that no mention was made in the prophetic tradition of singing and dancing.

However, there are many of those who are associated with the Sufis who utilize this prophetic tradition and the one regarding the two Abyssinian girls singing as evidence for the permissibility for singing and dancing as a form of worship. It is sufficient to refute them with the fact that the entertainment of the Abyssinians was a form of exercise and training with shields and lances, and this was a custom of theirs for recreation, and not a type of worship.

The scholars differ regarding the permissibility of singing. A large group from the people of the Hijaz allowed it, based upon a narration on the authority of Malik, however, Abu Hanifa and the people of `Iraq said that it was prohibited. The view of as-Shafi` considered it reprehensible, which is also the most famous view of Malik.
Those who consider singing permissible take reliance upon the above cited prophetic tradition, while others refute them by citing that the kind of singing that the Abyssinians performed was that regarding bravery, fighting, adroitness in fighting and the like, which has no corruption in it. This is in contrast to the kind of singing which comprises provoking the lower souls towards evil and inducing them to that which is false and obscene.

Whatever the case, the above cited prophetic tradition establishes the fact that it was a sunnan for the Africans, the Blacks (Sudaniyuun), the Abyssinians, etc of the city of Medina, to train in martial arts, and to give entertainment in the form of weapons demonstrations in the presence of the Prophet inside the masaajid. We can see that is far easier for a Sufi Zawiyya to be a place for the purification of the soul accompanied with martial training; than let’s say a zawiyya where the Sufis sing and dance.

The second prophetic tradition which Shehu Uthman Dan Fodio cites with his chain of authority going back to the Saheeh of al-Bukhari which establish the fact that the Africans of the city of Medina formally practiced a form of martial arts and gave regular demonstrations before the people of Medina during their Eids; is what was related on the authority of A`isha, may Allah be pleased with her who said:

“On the day of the `Eid, the Blacks were playing with leather shields and lances.”
The meaning of the words, of A`isha may Allah be pleased with her: “On the day of the `Eid, the Blacks were playing”; is a reference to the Abyssinians. This is proof that the names Abyssinian and Blacks were interchangeable, and that the name Abyssinian is a cognomen designating all Blacks, as we mentioned previously.
They were playing in the masjid as it was stated explicitly in the narration of az-Zuhri: “…and the Abyssinians were playing in the masjid.” In the narration of Mu`aliqa it added: “…with their lances.”

Muslim related from the narration of Hisham on the authority of his father: “The Abyssinians came and began to play in the masjid”; in that it was their custom to do so during every `Eid, as we mentioned.

In the narration of Ibn Hibban it stated: “When he arrived, the Abyssinians assembled and stood and played in the masjid.”

The meaning of her words, may Allah be pleased with her: “…with leather shields”; is that ‘the leather shield’ is among the instruments of war which are necessary for the people of this art to take up as a defensive implement against the weapons of the enemies.
It is said that the leather shield is a type of shield made from leather and contains wood without a stump at its end. It is well known that the Companions of the Prophet, may Allah bless him and grant him peace used to utilize them for defensive purposes.
The meaning of her words, may Allah be pleased with her: “…and lances” is that the expression ‘hiraab’ is the plural of ‘harba’, which is weapon shorter than a spear, as Ibn al-`Arabi said: “The lance is not to be included among the types of spears.” This means that the lance was categorized as a close quarter combat weapon; while the spear is for long distance and keeping the enemies at a distance.

This prophetic tradition gives evidence of the permissibility of playing with weapons by way of exuberant movements for the purpose of practicing for war and vitalizing oneself for it. It is what the people of China call ‘chuan’ (organized martial movement) and the people of Japan call ‘kaataa’ (a martial arts form).

Further, what can be extracted from it is the permissibility of fencing and swordsmanship and what it comprises of training the hands in the art of war. These kinds of exercises also invigorate the metabolism and make the body healthy in order to worship Allah.
The fact that A`isha, may Allah be pleased with her was the one who transmitted this prophetic tradition through eye witnessing indicates the permissibility for women observing the actions of men, even though it is reprehensible for them to gaze upon their attractiveness with the objective of taking pleasure from that, as Qadi `Iyad mentioned in his as-Shifa.

In these times when Muslim national minorities all around the globe are the targets of summary attacks by bullies, thugs and xenophobes; it is time that we revive the dead Sunnah of martial training for our men women and children.

The Sunnat Method of Licking Fingers after the Meal

Ka’b bin Malik (Radhiyallahu ‘Anhu) says: “It was the noble habit of Rasulullah (Sallallahu ‘Alayhi Wasallam) to use three fingers whilst eating and he also licked them”.

Commentary: It has been mentioned in some narrations that he first licked the middle finger, then the Shahaadah (index) finger, then the thumb. It was the noble habit of the master to use these three fingers. The Ulama have mentioned many benefits in this method (sequence). The first is that the licking of the fingers will run in a manner where it goes to the right. The Sha-haadah finger will be on the right of the middle finger. The second is that the middle finger is long, therefore it will be more greasy. For this reason it is oppropriate to begin with this finger.

Khattaabi says: ‘Some foolish people do not like to lick the fingers, and think it disgraceful, but they do not reason that the food that is on the finger is the same that they have been eating, there is nothing new on it’.

Ibn Hajar says: ‘If someone thinks of his own deed as disgraceful, it could be discussed. But to think of any act of Sayyidina Rasulullah (Sallallahu ‘Alayhi Wasallam) as disgraceful, could be  dangerous and may even lead to kufr (disbelief). -Jam’ul Wasaa-il.

In  reality these things have alot to do with habit. If one has a habit of something, it does not matter, and one will not even take notice of it. This is why if one naturally feels these deeds to be disgraceful, then too one should try to form a habit of it, (and should remind one’s self that it is the Sunnah of Sayyidina Rasulullah (Sallallahu ‘Alayhi Wasallam).

Anas Radiyallahu ‘Anhu says: “Rasulullah Sallallahu ‘Alayhi Wasallam used to lick his three fingers after having eaten”.

Commentary: It was the noble habbit of Sayydina Rasulullah Sallallahu ‘Alayhi Wasallam to eat with three fingers only. Although we find in a few narrations that he used five fingers also. In most narrations the three fingers; thumb, and middle fingers are mentioned. The benefit of eating with three fingers is that the amount taken (rnorsel) will be less, and one will not eat more. Imaam Nawawi says: ‘We gather from these ahaadith that it is mustahab to eat with three fingers’. For this reason the fourth and fifth fingers should not be used unnecessarily. But if such food is eaten, where it is difficult to use only the three fingers, then there is no harm in using more. Mulla ‘Ali Qari has written that to eat with five fingers is a sign of greediness. Many a time due to the morsel being big, it results in the stomach being unnecessarily strained, it is also the reason for food getting stuck in the throat.

Dress-Style & the Misleading Fatwa of a Deviant “Shaykh”

Question: According to one Shaykh Hamza Yusuf, it is permissible to wear any type of clothes. The dress styles of kuffaar are permissible. He also rejects Hijaab. He says that we should not be worrying if girls walk about without scarves. He presents some Hadith narrations in which is mentioned that Rasulullah (Sallallahu alayhi wasallam) donned a variety of garments. Please comment.

Answer (By Mujlisul Ulama):

A person who rejects Hijaab and denies the compulsion of hair-covering for women is not a Muslim. If he was a Muslim once upon a time, then his beliefs of kufr eliminate his Imaan. He is a deviate and a mudhil. He deviates the ignorant from the Deen.

The permanent dress of Rasulullah (Sallallahu alayhi wasallam) as well as that of all the Ambiya, was the qamees (kurtah) and izaar (lungi). The confounded murtad ‘shaykh’ is guilty of confounded lies. It was a rare occasion that Rasulullah (Sallallahu alayhi wasallam) donned for a couple of minutes a gift of a foreign garment. It was not his dress style nor the style of the Sahaabah.

The momentary donning of a foreign garment only served the purpose of permissibility should such a garment in future become a style of the Muslim community. If a style which Rasulullah (Sallallahu alayhi wasallam) did not wear, but is the style of a Muslim community, then it will be permissible provided that it is within the confines of essential Islamic guidelines.

The garment must be above the ankles. It should not reveal the shape of the body. It should not be bright feminine colours for males. It should not be a specific kuffaar style. The lower part of the body should be covered with the qamees or a shawl. Muslim com-munities of the various countries have their dis-tinctive Islamic dress. As long as the essential guideline requisites are fulfilled, all such dress styles will be permissible. The very dress style is Islamic and only Mus-lims in the country don such a style.

It was never suggested by the Ulama that only the specific style of the Sahaabah is permissible and all other forms are haraam.

But, kuffaar styles and fashions are haraam. Such styles are Tashabbuh bil kuffaar.

The shaykh, if he has any intention of saving his skin in Qiyaamah, he should renew his Imaan, repent and renew his nikah if he happens to have a wife.

 

DRINKING WATER THE SUNNAH WAY

By Jamiatul Ulama Gauteng

Rasulullah Sallallahu Alayhi Wasallam guided his Ummat to drink while sitting down. He specifically commanded his Ummat not to drink while standing up, He in addition commanded those who drink while standing to vomit. Yet, he did drink while standing as is correctly reported of him.

Some people said that Rasulullah Sallallahu Alayhi Wasallam’s drinking while standing overrules his command not to drink while standing. Another group said that his drinking while standing only demonstrates that this practice is only disliked not prohibited. Another group said that there is no contradiction between the two Ahadeeth. Rasulullah Sallallahu Alayhi Wasallam drank while standing when he needed to do so, as he came to the well of Zam Zam and was given a bucket of water that he drank from while standing (This applies to Zam Zam).

Drinking while standing begets many ailments and does not quench the thirst, nor will the water settle in the stomach so that the liver transfers it to the rest of the body. In this case, the water will descend quickly to the stomach and will aggravate it, and the water will not be digested properly.

Drinking water in three separate breaths

It is narrated in Muslim Shareef that Anas said that the Messenger of Allah Sallallahu Alayhi Wasallam used to sip the water in three separate breaths and would say:

“This method quenches the thirst better and is more palatable and sanitary.”

This Hadith indicates that Rasulullah Sallallahu Alayhi Wasallam used to remove the cup away from his mouth, take a breath and then drink some more.

In another Hadith, Rasulullah Sallallahu Alayhi Wasallam commanded that one should not breathe in the cup, but should move the cup away from his mouth and breath away from it. This method of drinking is very beneficial for quenching the thirst and more sanitary as Rasulullah Sallallahu Alayhi Wasallam has stated.

When the water enters the hot thirsty stomach in intervals, the second sip of water will quench the thirst left by the first, and the third will quench the thirst left by the first two.

In addition, this method is better suited for the temperature of the stomach, so as not to suddenly invade it with cold substances. In addition, when one drinks the water in one breath, it will only partially quench the thirst unlike when he drinks it in separate sips. This method [that Rasulullah Sallallahu Alayhi Wasallam taught us] gives better results than drinking the water or liquid in one breath, since water might dissipate the instinctive heat or weaken it, thus spoiling the temperament of the stomach and the liver.

Water might in addition beget many other ailments, especially for those who live in warm areas, such as Yemen and Hijaz, and especially during summer. Drinking in one breath is dangerous for such people because their instinctive heat is weak especially during hot weather, as we have stated.

Rasulullah Sallallahu Alayhi Wasallam’s statement, “It quenches the thirst better and is more palatable and sanitary,” is similar to what Allah said: “And enjoy it without fear of any harm.” (4:4)

In addition, when one takes the drink in one breath, he might choke on it because of the large amount of the liquid. However, there is no fear from choking when one takes a breath while drinking. Further, when one takes a drink, the hot gases accumulating in his body will ascend from around the liver and the heart because of the cold water or liquid that is descending on the stomach. In this case, the water will come rushing down while the gases are ascending, causing flatulence and sometimes choking the person. One will not enjoy the drink in this case.

In addition, when cold water descends suddenly on the liver it will weaken it and cause a decrease in its temperature. However, when one takes the drink in separate sips, the liver will not lose its warmth and thus will not weaken. Similarly, when one pours water on a boiling pot, it will not decrease its temperature significantly,

At-Tirmidhi Rahmatullahi Alayhi narrated that Rasulullah Sallallahu Alayhi Wasallam said:

“Do not drink in one breath just as the camel does. Rather, drink twice and thrice, and mention (Allah’s) Name before drinking and thank (Him) upon finishing.”

Mentioning Allah’s Name before drinking and thanking Him upon finishing has a significant effect in benefiting from the drink, enjoying it while fending off its harm. Imam Ahmad Rahmatullahi Alayhi said,

“When the food has four qualities, it will have become perfect: when Allah’s Name is mentioned before having it, when Allah is thanked after finishing with it, when there are many hands to eat from it, and when it is from legal, pure sources.”

Source: Healing with the Medicine of the Prophet (Sallallahu Alaihi Wasallam)

SUNAN AND AADAB PERTAINING TO SLEEP

[By Jamiatul Ulama Gauteng]

To perform wudhu before sleeping

To keep the miswak at the head side

To use the miswak upon awakening

To arrange water for wudhu prior to sleeping

To extinguish any fires and switch off unnecessary lights

To secure the house entrance

To apply Kuhl

To dust the bed thoroughly before sleeping

To sleep on the right side

To keep the right hand under the right cheek

To use a pillow

To use a leather pillow

To keep water for drinking readily available

To perform wudhu if one is in the state of major impurity

To have separate garments for sleeping

To sleep immediately after ‘Esha

To sleep for half or two-thirds of the night

To awaken at the first crowing of the cock or after a third of the night lapses

To perform Tahajjud Salah

To engage in Istighfar and zikr during the last-third of the night

To sleep on a bed or on a straw mat

To sleep on a date-palm mat

To sleep on a straw-mat without any mattress or bedding

To read the Sunnah supplications before sleeping

To recite a portion of the Qur’an

To recite Surah Mulk

To recite Surah Sajdah

To recite Tasbiih Fatimi

To engage in Istighfar before sleeping

To convey Salawat upon Rasulullah (sallallahu alayhi wasallam) before sleeping

To remain in zikr till one falls off to sleep

To engage in zikr when changing sides

To read the relevant supplications upon awakening

To visit the toilet immediately upon awakening

To switch places of sleep according to the demands of the season and to do so on a Thursday night [the night between Thursday and Friday].

Actions contradicting the Sunnah as far as sleeping is concerned

To lie or sleep on one’s stomach

To sleep immediately after meals

To wear such garments where there is fear of some part of the body being exposed to others

To sleep on the road or pathway

To sleep on a roof or high surface that has no restraining edge

To sleep with soiled hands

To sleep after Asar Salah

To sleep after Maghrib Salah

To engage in futile activity after Esha Salah

To sleep without having made arrangements for water [if necessary]

To sleep so late that one would feel tired upon awakening

To sleep so late that one misses the Fajr Salah with congregation

To sleep continuously till the time of Fajr without waking up for Tahajjud

To sleep between Fajr and sunrise

To sleep without reciting the relevant supplications or engaging in zikr

To sleep in luxurious beds.

To commence the day without reciting the du’a upon awakening

The Sunnah Style of the Kurtah

QUESTION:
What is the Sunnah style of the kurtah for a man? Which style has a greater resemblance with the Sunnah – the maxi-kurtah which the Arabs wear or the kurtah with side slits worn by the Ulama of India and Pakistan? There appears to be much controversy on this issue.

ANSWER (By Mujlisul Ulama): 

The unnecessary controversy in this regard is the nafsaani machination of such ‘learned’ men and their students whose primary concern is not the Sunnah. They are influenced by the Salafi Arabs who have adopted the long, maxi kurtah. Some of the maxi-kurtahs worn by the present-day Arabs are even below the ankle.

There is no resemblance whatsoever between the current maxi Arab-style kurtah and the kurtah which Rasulullah (sallallahu alayhi wasallam) wore. The maxi-kurtah which is on or below the ankles is haraam. The question of Sunnah simply cannot be directed towards it. It is also a clumsy garment in emulation of female dresses. It hampers free movement. It thus is a garment which is unbefitting for a Muslim male.

The kurtah worn by the Ulama of India and Pakistan has a very close resemblance to the (Kurtah) original of Qamees Rasulullah (sallallahu alayhi wasallam) and the Sahaabah. Firstly, its length is the Sunnah length stated in the Hadith. According to the Hadith, the length of Rasulullah’s kurtah was midway between the knees and ankles. This attribute exists in the kurtah of our Akaabir Ulama. 

As for the side slits – although we have not been able to find an explicit reference to it in the Hadith, the presumption that the Sunnah kurtah did have slits is based on two factors:

(1) The Akaabir Ulama and Auliya of India and Pakistan did not forge this style. They did not call a conference to decide on a kurtah style. They inherited it from the seniors above them who in turn inherited it from the seniors above, and so on until the Chain of inheritance links up with the Sahaabah. From the life-style and ideology of our Akaabir Ulama, it is clear that there exists Ta-aamul (unbroken practice on which there is continuity from one generation to the other).

Our senior Ulama and Auliya were meticulous in their observance of inherited practices. Furthermore, they had a natural aversion for new and innovated practices. It should be remembered that the Silsilah of our Akaabireen who were all top-ranking Auliya who meticulously practised every detail of the Sunnah, is an unbroken Chain linking directly to the Sahaabah. There is no missing link anywhere in this golden Silsilah.

It has always been the practice to adopt the ways and styles of the senior Shaikh above. In this manner, the practices were transmitted and transferred from one generation to the next. For example, our Shaikh Hadhrat Maulana Masihullah (rahmatullah alayh) did not invent the kurtah which he used to wear. He simply wore the style which his Asaatizah and Mashaaikh wore. His Shaikh, Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh), did not introduce the kurtah style we are wearing. He simply adopted the style of his seniors who in turn had adopted the style of their seniors, and so on until the Chain ends with the Sahaabah. Thus, it is safe to presume that the Masnoon kurtah did have side-slits.

(2) Everyone is well aware that the Sahaabah were the greatest of fighters. They were expert horseman. Horse-riding was not a hobby or a part-time activity for them. It was a way of life. It is quite obvious that the clumsy, womanish maxi-kurtah which extends below the ankles, as well as the Salafi maxi-kurtah without slits but above the ankles and not in conformity with the Masnoon length, do not permit free and fast movement. Running, jumping and leaping with the womanish kurtah is most difficult. Unrestricted movement is hampered. The maxi-kurtah is a most unbefitting garment for a horseman and a Mujaahid in the battlefield.

Giving naseehat to an army of the Sahaabah setting out to conquer the lands of the kuffaar and to settle there, Ameerul Mu’mineen, Hadhrat Umar (radhiyallahu anhu) stressed two acts: (a) Do not shy away from the sun. Sunshine is our bath. Sun-bathing was a way of life for the Sahaabah. They were robust and courageous. Hadhrat Umar (radhiyallahu anhu) instructed them to beware of the luxury and comfort of the Ajam (non-Arabs). (b) Do not mount your horses like the Ajam. While non-Arabs would climb onto their horses, the Sahaabah would leap on to their horses. They would sprint and leap into the saddle. We are certain that this act is not possible with the maxi-womanish kurtah which the flabby and obese Arabs of this age have adopted, and which some molvis in our circles are advocating. There is a nafsaani agenda for this advocacy.

It should now be clear that the kurtah of our Akaabir Ulama and Auliya has the greatest resemblance with the kurtah of Rasulullah (sallallahu alayhi wasallam), and perhaps it is identical. Ta-aamul of the Akaabireen is the strongest argument to bolster this claim.

Related Reading: Islamic Dress Code According To The Sunnah

چاول ہاتھ سے کھانا سنت نہیں؟؟؟

من جانب: مفتی ابو ھاجرۃ

بات کا کانوں کو اچھی معلوم ہونا بات کے حق ہونے کی علامت نہیں۔ پچھلے کچھ سال بھر سے چاول کو چمچہ سے کھانے کی بات مولانا طارق جمیل صاحب دامت برکاتہم کی طرف سے طلباء کو تجویز کی جا رہی ہے ۔اور ان کے واسطے سے اب تو بہت سے دیگر حضرات بھی یہی تجویز پیش کرنے لگے ہیں –

بات اصل یہ ہے کہ ہاتھ سے کھانا سنت ہے اور چاول کھانا سنت نہیں ۔
اب اس سے یہ استدلال کرنا کہ چاول ہاتھ سے کھانا مسنون نہیں، قیاس مع الفارق ہے۔

اگر کھانا ہاتھ سے کھانا سنت ہے اور چاول بھی کھانے کے ہی جنس میں سے ہے تو چاول کو بھی ہاتھ ہی سے کھانا سنت ثابت ہوا۔

اب رہی بات چاول کو ایسے طریقے پر کھانا جس سے لوگ متنفر ہو جائیں تو یہ تو ہر کھانے کے کے ساتھ یکساں ہے۔ اس میں چاول کی کوئ تخصیص نہیں۔اس طور پر کھانا جو کہ خلاف مروت ہو اور دیکھنے والے کو اس سے گھن اور کراہیت محسوس ہوتی ہو تو یہ بھی تو سنت کے خلاف ہے ۔

اگر لوگوں کی رعایت کرنا ہی اصل منشا ہے تب تو آج عام رواج یہ ہے کہ ہر کھانے کے ساتھ چمچہ کا استعمال کیا جاتا ہے، خواہ وہ چاول ہو یا غیر چاول۔ ہاتھ کے استعمال کو خلاف ادب سمجھا جانے لگا ہے۔ تو کیا اب لوگوں کے خاطر چاول کے ما سوا کھانوں میں بھی ہاتھ کے استعمال سے پرہیز کیا جائے؟

کون کہتا ہے کہ روٹی کو سالن کے ساتھ اس بے ہودگی کے ساتھ کھائیں کہ سالن انگلیوں سے نیچے ٹپک رہا ہو۔آخر یہ بھی تو سنت کے خلاف ہے۔

نبی ﷺ جب کدو تناول فرماتے تو طشطری میں انگلیاں پھیر کر کدو ڈھونڈتے۔اس سے معلوم ہوتا ہے کہ وہ کھانا سیال ہوتا لیکن اس کے باوجود طشطری میں انگلیاں پھیرنا آپ سے ثابت ہے۔ تو اب اس عمل کو کیا نام دیا جائے؟ سنت تو یہی ہونا چاہیے کہ ہم بھی اس طرح کدو کھائیں ۔اور اول تو آپ ﷺ گوشت کھاتے بہت کم لیکن جب کھاتے تو بوٹی کو دانتوں سے چیر کر کھاتے۔ سنت تو اسی کے مطابق ہونا چاہیے  لیکن یہ عمل بھی اگر دور حاضر کے جدت پسند حضرات کو برا معلوم ہو تو اب اور کیا کیا جائے؟

آخر نبی ﷺ نے ہمیں کھانے کا سلیقہ بھی تو سکھایا  ہے۔کون کہتا ہے کہ چاول میں اس قدر سالن بھر کر کھائیں کہ ہیئت بری لگے۔اگر ڈھنگ سے کھایا جائے تو چاول بھی مہذب طریقے پر ہاتھ ہی سے کھایا جا سکتا ہے۔ہاتھ ہی سے کھانے پر ہمیں اصرار نہیں،کوئ چمچہ ہی سے کھانا چاہے تو اس میں حرج بھی نہیں ہے۔ لیکن بغیر کسی عذر کے سنت کو ترک کر کے ایک مباح چیز کو ترجیح دینا حب نبی ﷺ کے خلاف معلوم ہوتا ہے۔ کوئ ہاتھ سے کھانا پسند کریں تو یہ حب نبی ﷺ کی علامت ہے۔