Category Archives: Sunnah of the Prophet

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۔

Eating rice with hands is NOT a sunnah???

By Mufti Abu Hajira

Words pleasing to ears isn’t a sign for its authenticity. Since few years Moulana Tariq Jameel Sahab has been seen prescribing this to the students of madaaris. And then through ascription towards him everyone has started doing the same.

In fact the reality is that having meal with hands is masnoon. While eating rice in itself is not masnoon.

Adding both and proving that eating rice with hands isn’t sunnah is just a false analogy. If having meal with hands is masnoon. Then even if rice is to be eaten, using hands for it would also be considered masnoon.

As for the matter that having rice this way alienates people then this problem exists in all foods. Its not specific with just rice. Having chapati dipped in gravy in such a way that its drops spread over hands and clothes or any such style of eating which turns away people should then also be considered against sunnah.

But the reality is that when Prophet ﷺ would have pumpkin he would search the entire can using his fingers for the remains of it. Thus sunnah must be that we also adopt this way while eating pumpkin. Moreover, very rarely would he have meat to eat but when he would, then he would tear its pieces using his canines/teeth. Hence sunnah must also be accordingly. Now even if this act would alienate sophisticated people, then what would be its solution?

Finally, who says to add so much gravy onto the rice that it looks odd. If eaten properly then even rice can be had with hands in a very sophisticated manner. But, eating with hands only should also not be insisted upon. Rather if someone eats with spoon then that’s also fine, but if he uses his hands in a wise manner then this act must also be appreciated as being the love for the Prophet ﷺ.

Click here for the Urdu Translation of this post   

Hospitality of the People of Madinah Munawwarah

As I and my 6 friends began to head towards Madinah Munawwarah on Thursday last week after performing Umrah in Makkah Mukarramah, there was a sense of excitement and delightedness and why not! It is the city of our Beloved Prophet (Sallallaahu alayhi wasallam) and each and every lover of our Prophet would surely feel the same.

We reached the city just at the stroke of Salaat al-‘Asr, quickly we dropped our luggages in the rooms and rushed towards the Prophet’s Mosque (Al-Masjid al-Nabawi) for Ziyarat, at first we offered Fardh Salaat and then we headed towards the Roza-e-Rasool (Sallallaahu Alayhi Wasallam), mere words cannot describe the happiness and privilege one feels at being present at the Roza-e-Rasool (Sallallahu alayhi wasallam) and sending Salaams to him❤.

Soon after, we headed back to our room for a brief rest due to the tiresome journey, then we were back again to Masjid al-Nabawi for Iftaar and Salaat al-Maghrib. The sun was setting as we made our way towards the entrance of the Masjid, when we approached the main entrance of the Masjid, we could see many youngsters looking eagerly as if like they were waiting for some guests.

While we were taking off our shoes, one young boy placed his hand upon my shoulders in a friendly manner and greeted me and requested us all to have iftar with him, we were surprised, at once we all agreed, so we went along with him inside the Masjid, as we went we could see the plastic sheets placed on the saffs and many youngsters waiting to grab your hands and wanting you to sit in his saff for iftari! The youngster accompanied us to his saff and left us there.

This gesture surprised all of us, unlike Makkah where we would head to Masjid al-Haraam and have our iftaar at any saff we would like to, here in Madinah, we had people welcoming us at the entrance for Iftaar and we were treated like their guests!

It didn’t take us long to realize that this gesture was the Sunnah of our Prophet (Sallallahu Alayhi Wasallam) and the People of Madinah to treat every people like guests with the best hospitable manner they could. These children were imitating this sunnat wallahi! One feels honoured to be treated as guests in the city of the Prophet (Sallallaahu Alayhi Wasallam).

This reminded me of one such article which I came across long ago describing the Hospitality of the People of Madinah, I thought to share that post with our readers once I return, and there I go!:

[By Hazrat Ml Abdul Hamid Ishaq Saheb DB]

HOSPITALITY OF THE PEOPLE OF MADINAH
Indeed, hospitality is a speciality of the people of Madinah. Whilst leaving the Haram on one occasion we met our Ustaad Qari Abdullah Salim Saheb who had taught us Qiraat and Tajweed in Deoband. Qari Saheb is currently running a very successful Darul Uloom in Chicago, U.S.A. He had mentioned a very important point which added to our knowledge greatly which also indicates that a person is learning all the time. One should always regard himself as a student and not one that knows everything. When a person feels that he knows everything and should teach others then one is closing the doors of knowledge upon himself.

Maulana explained that he has a nephew that is a Hafiz-ul-Quraan as well as an engineer by profession. He resides in Madinah Sharif and is a very hospitable person. He goes out of his way to serve the Ulema that visit the holy lands. He then explained the requirement in order to qualify to be a resident of Madinah Munawwarah is that one should be hospitable. It is not necessary to be a great Aalim, nor a great Aabid, nor an Aashiq. Whoever visits Madinah Munawwarah are the guest of Rasulullah (Sallallaahu alayhi wasallam), and Rasulullah (Sallallaahu alayhi wasallam) went out of his way to host his guest.

DELEGATION THAT CAME TO MADINAH
Once a delegation came to Madinah Munawwarah, it was the habit of Rasulullah (Sallallaahu alayhi wasallam) to ask Sahaaba, “Who would host the guest of Rasulullah (Sallallaahu alayhi wasallam)?” In Madinah Munawwarah, Rasulullah (Sallallaahu alayhi wasallam) had a non-Muslim guest. Rasulullah (Sallallaahu alayhi wasallam) enquired from the Sahaaba, “Who is it that will entertain our guest?” The entertaining of these guests was not only to feed them but to teach them Deen. The Sahaaba knew the terrible character of this non-Muslim so they refused to entertain him. Generally, we will not want to entertain people with evil character. However Rasaulullah (Sallallaahu alayhi wasallam) said, “The guest will stay at my house.” He spent the night at the home of Rasulullah (Sallallaahu alayhi wasallam) and messed the bed. He then left the home in the middle of the night fearing his dignity. In that era the most valuable possession of a person is his sword. The sword was extremely valuable as the car of a person in today’s time, or a person is totally paralysed without his cell phone. It holds extreme value to a person. This person forgot his sword. On the other hand Rasulullah (Sallallaahu alayhi wasallam) noticed that the guest had messed the bed and began cleaning the mess personally. That Nabie of Allah (Sallallaahu alayhi wasallam) that was absolutely pure internally and externally began cleansing the bed. When this person returned and seen Rasulullah (Sallallaahu alayhi wasallam) cleaning the mess, he immediately said, “O Nabie of Allah, cleanse my heart of the filth of Kufr and Shirk.”

Similarly, the guests that come to the Khanqah are the guest of the Sheikh. It is physically impossible for the Sheikh to host every one of them. Whoever is chosen to entertain the guests are actually acting on behalf of the Sheikh. When this delegation arrived, then Sahaaba took the guests to their home. Similarly, we are also regarded as the host of Rasulullah g in this day and age. Who would have visited Madinah Munawwarah if Rasulullah (Sallallaahu alayhi wasallam) was not resting there. The value of the Masjid is because of Rasulullah (Sallallaahu alayhi wasallam) . The value of the Rowdah is because of Rasulullah (Sallallaahu alayhi wasallam).

HOSPITALITY IN THE LIVES OF THE AMBIYA
Hospitality was a quality that was dominant in the lives of all the Ambiyaa (alayhimussalaam). Similarly, hospitality was found in the life of all the Sahaaba and the Awliya. In our country, there was a time where the guest would be taken home if they are seen outside the Masjid. Unfortunately we avoid the guests that come nowadays. The hospitality of the people of Madinah is outstanding to such an extent that no other city in the world has hospitality like the residents of Madinah Munawwarah. People will bear witness that Dastarkhaans are laid out in Madinah on a daily basis. The host serve dates in punnets, cups, etc. Many people eat the dates even before the Maghrib Azaan but the host will never refuse them. The host who is generally a wealthy Arab breaks the bread and distributes the dates personally. This type of hospitality is not found anywhere in the world.

RAMADAAN IN MADINAH MUNAWWARAH
We were once in Madinah Sharif during the month of Ramdaan with our Sheikh rahimahullah. The host had appointed certain people to bring guests to their Dastarkhaans. They then take a promise that you will only come to this specific Dastarkhaan for the remainder of your stay. The people fight with each other to host the guests. We had also experienced that whenever we visited the poorest people of the poorest country, then too they will host in such a manner that one will think that these people are extremely wealthy. This is a quality that is leaving us and we should strive to revive this quality. It is not necessary that one should only be hospitable to a Muslim but even one is permitted to be hospitable to a non-Muslim. Fortunate is the person that makes an intention of inviting people to meals when going for his Salaah to the Masjid. The Sahaaba were such that they didn’t even eat if they didn’t have a guest.

The people of Madinah Sharif exceed all others in the quality of hospitality as the people that go to Madinah are the guest of Rasulullah g. The host has to host his guest. Whilst Rasulullah g was alive he would ask the Sahaaba, “Who is it that will entertain the guest (i.e. guest of Rasulullah g)?” We should also learn that this is what the Khanqah and Tasawwuf is all about. The guests that come to the Khanqah are actually the guests of the Sheikh but he is unable to host all of them. Those that host the guests of the Sheikh are indeed very fortunate as these guests have come to learn the love of Allah c. The Sahaaba of Rasulullah g involved themself in two Khidmat, one was to serve them by feeding them and secondly to teach them the Deen. This is exactly what the Khanqah is about.

Every Nabie, Rasool, Sahaabi, Wali of Allah possessed the quality of hospitality. They were extremely hospitable. Any person that wants to be pulled to Madinah Munawwarah doesn’t have to worry about having his Iqaamah documents but just inculcate the quality of hospitality and Allah will sort out the remainder.

It is absolutely easy to speak of this character and to listen to these talks are even easier. However, if a person adopts this character of Rasulullah (Sallallaahu alayhi wasallam), then the life of a person will be absolutely enjoyable in this world as though he is enjoying the bounties of Jannat. When a person learns to forgive others then Allah will keep you happy. When a person cannot forgive then the heart and mind of a person will be totally tightened. He has no enjoyment in life and he is a totally unhappy person. When a person learns to share and forgive then a person enjoys tremendous happiness. Nowadays we enjoy eating plates of Biryani. The happiness is even greater if we get the Taufeeq of feeding a poor and hungry person. A person with good character enjoys to the maximum. A person that has a light at home gets the maximum benefit from it. On a cold night you have the heater switched on, you will get the maximum benefit from it. In short, the person that possesses good character benefits the most. The Ulema have written volumes on the character of Rasulullah (Sallallaahu alayhi wasallam), but sufficient is the verse of the Quraan Sharif which indicates that the character of Rasulullah (Sallallaahu alayhi wasallam) is sublime. Rasulullah (Sallallaahu alayhi wasallam) had complete control of his character.

THE CHARACTER OF HADRAT MADANI (Rahimahullah)

The Khanqah of Hadrat Maulana Hussein Ahmad Madani rahimahullah was very famous. Sheikh-ul-Islam Hadhrat Moulana Sayyid Hoosein Ahmad Madani rahimahullah was once travelling by train, a Hindu gets up to relieve himself and returns shortly thereafter. Hadhrat understood immediately that the toilet is not in a clean condition, the spiritual son of Nabi g quietly gets up and with his own hands, cleans the toilet, returns and tells the Hindu the toilet is now in a usable condition! He says first cleanse my heart of Kufr before I even relieve my body of its dirt. Subhanallah! This was the character of our elders, whose name we take and boast about – but where are we?

A GUEST AT THE KHANQAH

In the Khanqah of Sayyid Hadrat Maulana Madni rahimahullah, a person never used to perform Salaah but used to be first on the Dastarkhaan. The remainder of his time would be spent walking in the market place. The Naazim (person responsible for the Khanqah) expelled him from the Khanqah. When Hadrat found out, he reprimanded the Naazim. He said, “He is my guest not your guest. Your duty is to take care of the guest and not make Tarbiyat of the guest.”

HOTELS

Hadrat Maulana Saeed Khan Saheb rahimahullah used to say, “The hotels have removed the quality of hospitality.” Muslims no longer give loans to others but you are now directed to the bank for a loan. Previously, people used to go for Salaah to the Masjid and one specific intention they would make was that of bringing home a guest for meals.

HADRAT SHEIKH (Rahimahullah)

Hadrat Sheikh rahimahullah was a very hospitable person. On one occasion some guest arrived at Zuhr time. Hadrat told his family to make Kitchri which is similar to the Kitchri that we make. He then bought the sour milk and left it at home before Zuhr Salaah and then proceeded for the Zuhr Salaah. After the Zuhr Salaah, when he returned the food was freshly prepared for the guest. All our Buzurgs were always hospitable.

Today, we pretend as though we didn’t see anyone at the Masjid. May Allah kindle the quality of hospitality in us which is a great Ibaadat. Ameen!

What’s in a Beard??

[COMPILED BY: MAULANA AASIM RASHID (CANADA)]

[A brief article on the importance of keeping a beard with answers to some common misconceptions in the light of Qur’aan and Hadith]

The position that Islam has, or will have, in the world has a great deal to do with how the Muslims look at it, and to what extent they practice on its teachings. There was a time when Islam was running through every vein in a Muslim’s body, and his actions were a living portrait of the glory and beauty of Islam, so the flag of Islam fluttering proudly in the sky, lifted by the winds of success. The non-Muslims could not dare to question Islamic concepts, because living examples of Islamic perfection were in front of them. When the spirit of Islam started drifting away from the hearts of the Muslims, their bodies were no longer inclined to take all measures, undergo all hardships to practice their flawless religion. The new place for Islam was not a strong firm heart, but a dark, dusty corner in the human mind. It would no longer be nurtured and cared for, upheld and protected by the warmth of love and devotion, but would now be probed and dissected by the cold, merciless and unfeeling instruments of intellect, theory and logic. It was no longer a deep feeling, a faith or way of life, but had become a set of rules, a doctrine or constitution like the ones made by man, to be amended and abridged at will.

Where did we go wrong? The answer is simple. We left the pattern of life of our dear Prophet ﷺ who spent his days and nights, his sweat and blood, trying to teach us, and turned to what others had to offer. If we want our respect, dignity and position of honor back, we must revert to that same pattern. This is why the subject of the noble practices of Rasulullah’s ﷺ Sunnah, holds so much weight. This article has been compiled as a reminder of one of the very important Sunnahs – the beard. We hope that the readers will not only read it carefully, but will make a concerned effort to convey the information to others.

SOME COMMON EXCUSES
Allah Ta’ala prefers people who sin and admit their mistakes, over those who do good deeds and behave in a conceited manner. Its unfortunate that today we disobey Allah and instead of admitting it, find some sort of excuse to justify our misdeeds, even if it means criticizing the Shariah or inventing our own guidelines for what is important in Islam and what isn’t. Below are some common excuses and reasons people use to explain why they don’t keep a beard. If you examine these with an objective, Islamic mind you will see how weak and baseless they really are.  The purpose of this article is not to condemn anyone or label anyone under a certain category but, when we say ‘Islamic awareness’ it means Islamic awareness in its entirety, not just what seems appealing. And that is what we are trying to do, so that  each Muslim can at least know what is expected from him. The ability to practice comes from Allah.

1. One argument that is commonly heard is that the Qur’an is silent on the issue of the beard. To answer this we ask, “Where in the Qur’an does it say that we are only supposed to act  on what is in the Qur’an, and reject the teachings of Rasulullah ﷺ?”

The Qur’an very clearly states:

‘Obey Allah and the Prophet ﷺ’ (Quraan)

There are many commandments that are necessary for us to fulfill, but are  not mentioned in the Qur’an. Take for example the number of Raka’ts in each Salaat.  They have been explained to us by Rasulullah ﷺ  yet there is no objection on the authenticity and importance of the matter. To  acceptance Rasulullah’s ﷺ  instructions and reject others on the basis that they are not found in the Qur’an amounts to mocking his flawless teachings. 

2. Some people forsake keeping a beard, claiming that the reformation of the heart and purification of the soul is their first priority. They argue that it doesn’t matter if one doesn’t keep a beard, so long as the heart is clean. 

This type of reason is a symptom of one’s misunderstanding (or ignorance) of the basic Islamic fundamentals and concepts. The heart that is actually pure will lead it’s beholder to complete obedience of Allah and his Prophet ﷺ. It defies logic to think that one can have a heart free of all corruptive elements and at the same time sin persistently, not wanting to adopt the noble appearance of the Holy Prophet ﷺ. Everyone will agree that a ‘pure’ heart will definitely contain the love of Allah. Allah says that if you love me, you must follow the Prophet ﷺ. If you do so, your love for Allah will prove true, and only then will Allah love you in return. 

“Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you…” (Quraan)

Therefore, it should be correct to say that love for Allah and the disobedience of his Prophet ﷺ are two opposite things, and can never be in a person’s heart at the same time.  
 
3. There is another claim that shaving is only a minor sin.

First of all, since intentionally omitting an obligatory commandment is a major sin, and growing a beard is obligatory (as you will see ahead), it is wrong to say that shaving is a minor sin. It should be known that repetitively and persistently committing minor sins is itself a major sin. That means that for each minute that this act continues, the sin will keep accumulating and will become more weightier than major acts of disobedience, as these latter sins do not progressively increase after the act is over.

4. Some say that Rasulullah ﷺ kept a beard merely because it was an Arabic custom in those days. Since shaving is now regarded as the norm and the fashionable thing to do, if the Prophet ﷺ was present with us, he would do the same. (May Allah forgive the Muslims who utter such foolish words, and may he give them the opportunity to repent before they die.)

The Arabs, amongst other things, used to bury their daughters alive, answer the call of nature in public , perform Tawaaf naked around Ka’bah and braid their beards,  indulge in gambling and drinking wine. The Prophet ﷺ shunned these acts and strictly prohibited his followers from them. However, amongst his teachings is that keeping a beard is an act of Islam, a sign of Muslims, and he ordered the believers  to grow their beards in opposition to the non-believers who were accustomed to cutting their beards.

“Oppose the pagans! Grow your beards long and trim your mustaches.”  

5. There is yet another group of people who, despite knowing the unlawfulness of shaving their beard, claim that if they were to keep beards would lose esteem in the eyes of the people and no longer be looked at in the same way.

Before we respond, we should explain to these idealists what the true meaning of respect, dignity and honor is. We will mention that if someone only likes a person when they make their appearance in a certain way and despises them otherwise that’s not really liking the person. It’s just getting them to look a certain way that appeals to them, the same goes for respect. Respect is not gained on the material attributes an individual possesses, but is due to the abstract qualities within.

Secondly, Allah Ta’ala has clearly stated that the non-Muslims will never be satisfied with us until we get caught up in trying to please them that we lose our own senses, moral values, and eventually become one of them. If that is what we yearn, then we are opening ourselves up to the wrath and displeasure of Allah. 

Thirdly, if we are looking to earn respect in the eyes of non-Muslims, or expecting to get respect because of them, we are in great deception. How is it possible to get respect from something or someone that Allah has made devoid of?

How true are the words from Hazrat Umar (Radhiyallahu Anhu):

‘We were the most degraded people, but Allah gave respect through Islam. If we were to seek respect through a medium other than that which Allah has bestowed us with respect, he would surely hurl us into the pits of disgrace.’  

These were just a few general answers to the questions usually raised regarding this issue.

THE BEARD – AN OBLIGATION
To justify the permissibility of shaving  the beard by saying that it is ‘merely’ a Sunnah and shrug it off with  unimportance is not correct. It should  be clear that when we say “the beard is a Sunnah”, it revolves around the fact that it was one of the many noble  practices of Rasulullah ﷺ. The Prophet ﷺ didn’t just keep a beard, he also  ordered the Muslims to grow them, and showed his anger and displeasure to  those who shaved in his time. All the Sahaabah (radhiyallahu anhum), Tabi’een and the righteous Khulafa  meticulously observed this practice. All these elements serve to prove that it is obligatory (Waajib) for a Muslim to  keep a beard. This fact alone is enough for someone to accept that the  growing of a beard is a commandment  and must be fulfilled. However, for  the benefit of our fellow Muslims and  as a reference, we will list some facts. 

“From among the natural practices of Islam is the trimming of the mustache and fully growing the beard. The fire-worshippers grow their mustaches long and cut their beards. Do the opposite: trim mustaches and let your beards grow long.”

For those individuals who think there may be the proverbial difference of opinion among the scholars’ on this matter, the following facts are noted.

In the Shafi’ee book, Al-Lubab, Imam Ibn Ar-Rifaah says that Imaam Shafi’ee in his book, Kitaab-ul-Umm, has clearly stated that shaving the beard is Haraam.  The Maliki School of thought, as expressed in Kitabul Ibaadah and Al-Lihya-fil Islam, says that to shave the beard is Haraam and to trim it in such a way that it changes ones natural and facial features is also haram. Sheikh-ul Islam Ibn Taimiyyah has also given the verdict of shaving the beard being Haraam, and has further listed all the Ahadith in which we have been commanded to oppose the actions of non-Muslims. He then comments that Shari’ah orders us to oppose them and if we adopt their appearances it will create the kind of love and friendship for them which is prohibited and which we should be trying to avoid.

Allama Qurtubi states that shaving the beard, pulling the hair out and shortening it are all not permissible.

Imam Ibn Hazam Zahiri has quoted a consensus of the Ulama that to cut the mustache and lengthen the beard is Fardh.

The author of Manhal, in his commentary of Abu Dawood says:  
“Therefore, to shave the beard is haraam according to the Muslim jurists Abu Hanifa, Maalik, Shafi’ee, Ahmed and others”.

The author of Durr Mukhtar states:

“None of the scholars have declared it (shaving the beard) as permissible. This is sufficient in proving a consensus of all the scholars of Deen, from the time of the Sahaabah (radhiyallahu anhum) to the present day, on the obligation of keeping a beard. Now that we know it is Waajib What’s in a  Beard?, we should study the details of the length of the beard as determined by the  Shari’ah.

HOW LONG?
Some individuals accept the concept of the beard, but form their own conclusions regarding the length, based on their own research. This is not an appropriate way to look at Shari’ah. Just as it is necessary to consult Ulama in matters pertaining to worship, marital affairs and beliefs, it is also imperative to refer to them for guidance in matters of Sunnah practices. Otherwise we will not be able to practice the Deen as a whole. We will end up taking what seems appropriate to us and discarding whatever we dislike. This will result in a direct breach of Allah’s orders.

“O believers! Enter into Islam completely”.  

There is a common misconception that the requirement for an Islamic beard is that it must be visible from forty feet. If the beard fits this description it is in perfect order and there is no set length for the beard in the Shari’ah. This view is no more than a combination of speculation and presumption based on opinion and has nothing to do with Islamic principles or any reliable source of information. The Shari’ah has determined that the beard is one fist. How one fist? First of all, let us look at the words. The Prophet ﷺ used to tell the Ummah to grow their beards.  Imam Nawawi  states  the  Prophet ﷺ used four  terms, at various occasions for this purpose.

image

All of them mean “to fully elongate, lengthen”. The  last word Irkhawa means to  unreservedly expand the length of  something.

Once a disciple of Khabab (radhiyallahu anhu) asked him how the Sahaabah (radhiyallahu anhu) knew that Rasulullah ﷺ used to be reciting Quran in Zuhr and Asr prayers. He replied “By observing the movement of the blessed beard (not chin) of Rasulullah ﷺ we could tell that he was reciting.” In a Hadith of Tirmizi it is related, “Rasulullah ﷺ had a very thick beard.” Ibn Jawzi has reported from Ali (radhiyallahu anhu) that Rasulullah ﷺ had a fully grown beard.

Whenever the Prophet ﷺ ordered us to do something, his own actions defined the method of that act. This is the case in all matters of Deen, and the beard is no exception. For more details we look at how the Sahaabah (radhiyallahu anhum) emulated his actions, because they had seen him and had directly learned from him. Imam Bukhari (rahimahullah) has relied on the actions of the Sahaabah (radhiyallahu anhum) as a yardstick to gauge and define the sayings and practices of Rasulullah ﷺ. Ibn Umar (radhiyallahu anhu), for example, was known for his care in strictly following the Sunnah. Imam Bukhari (rahimahullah) states:

“When Ibn Umar performed Hajj or Umrah, he used to hold his beard with his clasped fist, and cut the hair exceeding it.” 

The same is narrated about Hazrat Umar (radhiyallahu anhu) and Hazrat Abu Hurairah (radhiyallahu anhu). This narration is also quoted in Imam Mohammed’s Kitabul Athaar. No doubt remains that the Sahaabah (radhiyallahu anhum) used to grow their beards quite long during the year, and trim them back to one fist’s length after hajj or Umrah. The beard of the Prophet ﷺ himself was so thick that it covered his upper chest in length and width.

Based on the evidence and facts from Hadith we can determine the real definition of the beard in the Shari’ah. The scholars of Deen have unanimously come to the same conclusions mentioned previously.

Allama ibn Hummam in his famous book Fathul Qadeer states:

“To trim the beard when it is less than one fist in length, like some westerners do, is the way of the hermaphrodites, and none of the scholars have declared it  permissible.”

The decision most accepted by the Shafi’ee scholars is to leave the beard as it is when it exceeds one fist’s length. This is the ruling of the Hanafis as well. With the addition that if it is longer than one fist, it is desirable that it be cut back to the fist length. The  Maaliki scholars also say that if the beard grows exceptionally long, it should be trimmed down to one fist. Although a great deal can be written on this subject, it is the writer’s humble opinion that the information provided is sufficient for anyone desiring some general knowledge on the topic and willing to practice upon it.

Even though cutting the beard is a practice of non-Muslims, you may be surprised to know that there are some distinguished individuals amongst them who disagree with the concept. Below are the excerpts of a thesis written by an American, Dr. Charles Homer.

“A correspondent has asked me to invent some sort of electronically operated needle, to reduce the time wasted daily on shaving. I do not understand why people dread and tremble at the thought of having a beard. People grow hair on their heads, so why do they regard it as incorrect, defective and unacceptable to have hair on their face? When the hair fails to grow on the head, then baldness is regarded as a defect, and a cause of shame. Every effort is made to hide it. Yet, it is surprising that a man will daily remove hair from his face, depriving himself from that which is a most evident sign of manhood, without a bit of shame.
“the beard and mustache give the human being’s face strength of manhood, a stead fast character, individual integrity and exclusive identity. His survival and safety too are tied to this brave appearance. These are the only hair that differentiate the males from the females. The hair in all  the other parts of the body are common between the male and female. Women, deep in their consciences, are more appreciative of men with beards and mustaches. Profoundly, they prefer a male with a beard to the ones without this manly facial feature.

“Outwardly it would appear that they dislike the beard and mustache. The only reason for this is that they have bound themselves to follow unrealistic friends and the latest fashion in dress and, unfortunately, these days the beard and mustache are out of fashion. A little bit of hair before the nostrils and the mouth acts as a filter against harmful dust and germs entering the nose and the mouth. A lengthy and thick beard protect the throat from colds.

“A person with a beard has never forsaken his wife. A person with a beard always upholds the honor of the beard that is demanded from him. It gives him that prestige and position that is befitting only for males.

“How unreal it is, that a full grown adult desires that his face appears like that of a child. God had created the beard and the mustache for the male adult to adorn his face with them. Whoever laughs and mocks at those with beards is in act laughing and mocking Jesus, because Jesus had a beard.” 

Dr Homer’s statement speaks for itself and needs no explanation, but his concluding words are a real eye-opener for us Muslims. After nineteen centuries have passed he still honours his Prophet Hazrat Isa (Alayhis Salaam) so much that he classifies that person who laughs at the beard as having directly insulted Hazrat Isa (Alayhis Salaam), because it was his noble practice to keep a beard. For the Muslims who claim to have true love for Rasulullah ﷺ but fall short of following in his footsteps, it is time to face up to the reality and to accept their responsibilities. We ask Allah to forgive us all our shortcomings in obeying Him and His Prophet ﷺ and to ask Him to grant us the ability to truly repent for our mistakes and live a life that pleases Him. 

Ref: The Beard of A Muslim and its importance, Shaikh Zakaria (rahimahullah)  

The Beard: A Hallmark of Imaan, Mufti Ashiq Ilahi (rahimahullah)

Dining Tables & Chairs and a Corrupt Fatwa

By Mujlisul Ulama
QUESTION:  Mufti  Taqi  of  Darul  Uloom  Karachi,  Pakistan  has  issued  a  fatwa  saying  that  eating  from  tables  sitting  on  chairs  is  neither  forbidden  nor  in  conflict  with  the  Sunnah.  He avers  that  there  is  no  daleel  for  the  contention  that  eating in  this  manner  is  contrary  to the  Sunnah  and  forbidden.

According  to  the  Mufti,  abandonment  of  only  Sunnatul Muakkadah  acts  could  be  termed  to  be  contrary  to  the Sunnah,  and  such  acts  are  acts  of  ibaadat  which  Rasulullah  (Sallallahu  alayhi  wasallam)  had    practised  with  constancy. 

He  describes  eating  on  the  floor  in  Sunnah  style  to  be  Sunnat-e-Aadiyah,  adoption  of  which  is  not  compulsory,  and  abandonment  of  which  is  not  sinful  nor  in  conflict  with  the  Sunnah.  His  argument  is  that  the  actions  which  Rasulullah  (Sallallahu  alayhi  wasallam)  did  not  do  as  ibaadat,  are  called  ‘aadiyah’,  and  it  is  perfectly permissible  to  abandon  such  Sunnat  acts,  and  such abandonment  is  not  Makrooh  and  should  not  be  criticized.  Hence  if  any  other  mubah  practice/custom  is  substituted  for  such  Sunnats,  then  it  will  not  be  in  conflict  with  the Sunnah. 

According  to  the  Mufti,  Rasulullah’s  abstention  from  eating  from  tables  and  sitting  on  chairs  for  eating,  is  not  a  daleel  for  contending  that  it  is  contrary  to  the  Sunnah  to  eat  from  tables. 

This  fatwa  has  bewildered  and  confused  many  Muslims  who  eat  according  to  the  Sunnah  style  and  who  believe  that  it  is  not  permissible  to  sit  on  chairs  for  eating  from  tables.  Please  enlighten  us  on  this  issue.

ANSWER

In the Qur’aan Majeed Allah Ta’ala says:

“Those  who  devour  riba,  do  not  stand  except  as  one  who  has been  driven  to  madness  by  the  touch  of  shaitaan.”  

Mufti  Taqi  and  the  conglomerate  of  his  underling  maajin  muftis  of  his  Darul  Uloom  who  have  endorsed  his  fatwa,  have  legalized  riba  and  also  devour  riba.  Mufti  Taqi  is  the  first  deviate  mufti  from  among  the  Deobandis  who  had halaalized  one  of  the  worst  acts  of  satanism,  viz.,  riba.  The bunkum  and  rubbish  opinion    which  he  has  issued  on  the   issue  of  eating  food  from  tables  in  the  style  of  the  western  kuffaar  whose  boots  are  today  being  licked  with  relish  by  the  Ulama-e-Soo’  and  almost  the  whole  Ummah,  is  the  effect  of  shaitaani  insanity  of  the  type  mentioned  in  the aforementioned  Qur’aanic  Aayat.

In  his  insane  attempt  to  justify  his  madrasah’s  tables  and  chair  system,  and  the  displacement  of  the  Sunnah,  this  confused  mufti  has  gone  to  inordinate  lengths  to  eke  out  ‘perfect  permissibility’  for  his  adoption  of  the  western  kuffaar  system  of  eating  from  tables  –  the  system  with  which  he  has  replaced  the  14  century  Sunnah  way  of  eating  food  from  the  floor  in  the  style  of  all  the  Ambiya,  all  the  Sahaabah,  all  the  Auliya  and  the  entire  Ummah,  of  even  fussaaq  and  fujjaar.  It  is  only  in  recent  times  that  Muslims  overwhelmed  by  western  culture,  are  regarding bootlicking  and  following  kuffaar  practices  right  into  the “lizard’s  hole”  respectable  and  honourable. 

They  come  within  the  purview  of  the  Qur’aanic  stricture: “What!  Do  you  search  for  honour  from  them?”

The  aql  of  mufti  Taqi  has  degenerated  into  a  lamentable quagmire  of  incongruency  which  precludes  him  from distinguishing  between  right  and  wrong,  halaal  and  haraam,  Sunnah  and  kuffaar  customs  for  which  he  has  a  strong  inclination.  When  shaitaan  manipulates  the  aql  of  a scholar,  especially  a  scholar  for  dollars,  he  will  present  even  kufr  as  an  act  of  perfect permissibility.

The  strongest  daleel  for  the  evil  of  mufti  Taqi’s  haraam  view  is  the  abandonment  of  the  more  than  14  century  Sunnah  of  Rasulullah  (Sallallahu  alayhi  wasallam)  and  of  the  entire  Ummah.  It  is  a  wicked  satanic  abandonment  in  favour  of  the  adoption  of  the  custom  and  way  of  the  enemies  of  Islam  –  the  western  kuffaar  who  are  perpetually  conspiring  the  destruction  of  Islam.  These  misguided  Karachi  muftis  have  eliminated  the  Sunnah  in  favour  of  the  practice  of  the  western  kuffaar.

Even  on  the  assumption  that  the  Sunnah  style  of  eating     belongs  to  the  Sunnah  Aadiyah  category,  then  too,  to  abandon  it  for  the  adoption  of  a  kuffaar  way  is  haraam.  The  argument  presented  by  mufti  Taqi  in  justification  of  his  displacement  of  the  Sunnah  system  at  his  madrasah  and  replacing  it  with  the  kuffaar  style  tables  and  chairs  is  not  only  flaccid.  It  is  utterly  moronic,  baseless  and  unbefitting  people  who  profess  to  be  Heirs  of  the  Ambiya,  Ulama,  and  Shaikhs. 

If  this  Sunnah  is  supposed  to  be  Sunnah  Aadiyah,  it  does  not  follow  that  it  may  be  scuttled  or  eliminated  for  the  sake  of  a  kuffaar  practice.  This  supposedly  Sunnah  Aadiyah custom  which  has  been  the  way  of  the  Ummah  for  more than  14  centuries,  and  which  is  still  the  practice  of   hundreds  of  millions  of  Muslims,  and  of  almost  all  the  Deobandi  Madaaris,  and  there  are  thousands  of  them,  may  not  be  displaced  to  make  way  for  a  kuffaar  system  which  is  not  mubah  as  the  maajin  muftis  of  Karachi  contend.  Far  from  being  mubah  (permissible)  it  is  haraam  for  Muslims  to  adopt  it  at  the  cost  of  abandoning  the  established  Sunnah  way  of  Rasulullah  (Sallallahu  alayhi  wasallam)  even  if  such  practice  is  labelled  Sunnah  Aadiyah  by  the  miscreant  muftis.

Abandoning  the  Sunnah  and  replacing  it  with  a  kuffaar custom  is  a  perfect  example  of  Tashabbuh  Bil  Kuffaar  on  the  basis  of  which  all  our  Akaabir  Ulama  have  declared   eating  from  tables  to  be  haraam  Tashabbuh.  Mufti  Taqi’s contention  that  the  element  of  Tashabbuh  has  been  eliminated  in  view  of  this  kuffaar  practice  having  become  the  norm  of  all  nations,  is  corrupt,  deceptive  and  baseless.  This  contention  is  a  blatant  lie.  He  operates  a  Darul  Uloom,  and  there  are  thousands  of  Deobandi  Darul  Ulooms  all  over  the  world.    The  practice  in  Darul  Uloom  Deoband  and  in  almost  all  other  Deobandi  Institutions  with  rare  exceptions  such  as    the  Karachi  madrasah,  is  eating  on  the  floor  in  Sunnah  style.  It  is  not  the  norm  in  our  Madaaris  all  over  the  world  to  eat  in  kuffaar  style.

The  tables  and  chairs  system  has  been  introduced  at  mufti Taqi’s  madrasah,  not  because  it  is  the  norm  of  the  Ummah. It    has  replaced  the  centuries  old  Sunnah  way.  Mufti  Taqi  killed  the  Sunnah,  then  introduced  the  kuffaar  system.  He  gave  preference  to  the  kuffaar  system  over  the  Sunnah system.  According  to  his  own  admission,  the  kuffaar  system  is  more  convenient  and  better  than  the  Sunnah  system,  hence  its  adoption  and  the  booting  out  of  Rasulullah’s  mubaarak  system  by  the  very  persons  who  profess  to  be  the  standard  bearers  of  Islam.  Their  claims  are  hollow  and  downright  hypocritical.  They  have  conspicuously  portrayed  an  attitude  of  kufr.

It  is  vile  for  the  mufti  to  turn  a  blind  eye   on  the  Sunnah  way  prevailing  at  all  Darul  Ulooms,  and  to  justify  his haraam  displacement  of  the  Sunnah  with  the  kuffaar  norm adopted  by  the  juhala  masses.  It  is  indeed  shockingly lamentable  for  muftis,  supposedly  senior,  of  a  well-known  Darul  Uloom,  to  accept    the  way  of  the  juhala  awaam  for  abandoning  the  Sunnah  of  Rasulullah  (Sallallahu  alayhi wasallam).  While  these  moron  muftis  seek  to  scuttle  the Sunnah  with  their  ‘aadiyah’  technicality,  the  whole  Ummah  from  the  era  of  Rasulullah  (Sallallahu  alayhi  wasallam)  has  always  considered  this  practice  inviolable  and  Sunnatul  Muakkadah.  And  whatever  Fiqhi  category  the  Sunnah  may  be  assigned,  it  is  haraam  –  it  is  a  major  sin  to  scuttle  and  abandon  it  for  the  sake  of  adopting  a  kuffaar  system.  Preference  to  a  kuffaar  system  over  and  above  the  Islamic/Sunnah  system  is  in  fact  kufr.  Thus,  mufti  Taqi’s  haraam  displacement  of  the  Sunnah  has  exceptionally  grave  consequences  for  his  Imaan.  

The  argument  of  eating  from  tables  having  become  the  norm,  hence  the  element  of  Tashabbuh  no  longer  applies,  is  a  deceptive  canard.  It  is  grossly  misleading  in  view  of  the  fact  that  it  has  been  installed  only  by  displacement  of  the  Sunnah.  Mufti  Taqi  and  the  students  at  his  madrasah did  not  find  their  seniors  eating  at  tables.  His  entire  life passed  by  observing  that  all  the  Ulama  –  his  seniors  –  and all  the  students  of  his  father,  Hadhrat  Mufti  Muhammad  Shafi  (Rahmatullah  alayh),  the  founder  of  the  Darul  Uloom which  Mufti  Taqi  is  westernizing,  eating  from  the  floor.  There  was  no  norm  of  tables  and  chairs.  He  has  been  the  very  first  unfortunate  one  to  kick  out  the  Sunnah  to  replace  it  with  the  kuffaar  system.

The  Fiqhi  categorization  by  the  Fuqaha  of  the  Ahkaam  and  practices  of  the  Deen  are  not  meant  for  providing  a  licence  for  abandoning  the  Sunnah  on  the  basis  of  some  technical  classification  which  morons  interpret  as  a  permissibility  for  mutilating  and  abandoning  the  practices   imparted  to  the  Ummah  by  Rasulullah  (Sallallahu  alayhi  wasallam)  and  which  were  staunchly  upheld  by  the  Sahaabah  and  the  Auliya  and  even  the  masses  of  every  age.

In  a  very  misleading  argument  to  justify  the  abandonment  of  the  Sunnah  by  substituting  it  with  the  kuffaar  system,  mufti  Taqi  says:

“The  system  of  eating  from  tables  has  been  adopted  at Jamia  Darul  Uloom  Karachi  because  considerable  waqf money  has  to  be  used  for  the  arrangement  to  sit  on  the  floor  for  such  a  great  number  of  students.  Practically  it  posed  numerous  problems.  Hence  the  aforementioned   system  (i.e. the  kuffaar  system)  has  been  adopted.”

This  is  a  disgraceful  acquittal  of  intellectual  insipidity  totally  unexpected  of  a  senior  mufti.  The  satanic  madness  stemming  in  the  wake  of  the  vile  process  of  halaalization  of  riba  and  pictures  is  quite  palpable  in  this  stupid  argument.  Whilst  mufti  Taqi  seeks  to  pull  wool  over  the  eyes  of  the  juhala  with  the  stupidity  of  wasting  waqf  money  to  uplift  and  clean  the  dastarkhaans,  he  conveniently  overlooks  the  tens  of  millions  of  dollars  he  squanders  in  futile,  ostentatious  building  projects  to  enhance  the  false  worldly  glitter  of  his  little  darul  uloom  empire  in  total  obliviousness  of  the  Qur’aanic  stricture:  “Do  you  construct  mansions  as  if  you  will  be  living  (in  this  dunya)  forever!”  

It  is  an  insult  to  intelligence  to  even  entertain  the  silliness  of  expending  considerable  waqf  funds  to  uplift  the  dastarkhaans  (the  cloths  on  which  the  food  is  placed).  

Whether  the  cloths  are  placed  on  the  floor  or  on  the  western  kuffaar  tables,  these  have  to  be  uplifted  and  cleaned.  And  what  about  the  hundreds  of  thousands  of  Students  eating  on  the  floor  in  the  thousands  of  Madaaris?  These  Madaaris  are  comparatively  speaking,  poor,  lacking  in  the  huge  amounts  of  surplus  funds  which  flow  into  the  coffers  of  Mufti  Taqi’s  Madrasah.  Yet,  they  very comfortably  observe  the  Sunnah  custom  of  eating  on  the  floor  in  Rasulullah’s  style.  There  are  Madrasahs  which have  thousands  of  Students,  and  they  observe  the  Sunnah without  the  slightest  problem. 

The  problems  which  mufti  Taqi  proffers  to  justify  the  kuffaar  style  which  he  has  introduced  to  displace  the  Sunnah  practice  are  figments  of  his  hallucination.

All  those  who  have  been  to  Makkah  and  Madinah  during Ramadhaan  are  aware  of  the  hundreds  of  thousands  of musallis  having  Iftaar  on  thousands  of  dastarkhaans  on  the  floor.  Without  any  problem  these  cloths  are  quickly  uplifted  within  a  couple  of  minutes  in  preparation  of  Maghrib  Salaat.  There  is  absolutely  no  validity  for  the  bunkum  which  has  been  disgorged  in  justification  of  the  kuffaar  practice  adopted  at  Darul  Uloom  Karachi.                                                   
It  should  be  quite  clear  to  unbiased  people  that  the introduction  of  the  western  system  at  the  expense  of  the displacement  and  killing  of  the  Sunnah  system  is  the  satanic  effect  of  western  colonization  of  the  brains  of  the  muftis  and  molvis  of  the  Karachi  madrasah.  Mufti  Taqi’s  despicable  dalliance  with  the  capitalist  riba  bankers  has  desensitized  his  Imaani  susceptibilities,  and  the consequence  of  this  dalliance  is  the  elimination  of  the  Mumin’s  inhibition  to  the  ways and  customs  of  the  kuffaar.  

When  even  senior  muftis  fall  by  the  wayside,  having  been deflected  from  Siraatul  Mustaqeem,  and  incrementally abandoning  the  Sunnah,  then  we  can  understand  the implications  of the  Hadith:  “Then  there  shall  dawn  an  age when  holding  on  to  the  Deen  will  appear  like  holding  on  to an  ember (a  burning  coal).”

In  the  dastardly  attempt  to  justify  the  scuttling  of  the Sunnah,  Mufti  Taqi  seeks  to  confuse  and  bog  down  people in  a  maze  of  technicalities  to  create  the  idea  of  perfect permissibility  of  displacing  the  permanent  Sunnah  to  make  way  for  a  kuffaar  style.  The  issue  with  which  we  are confronted  is  not  the  juridical  or  academic  classification  of  the  practice  of  eating  on  the  floor.  Whether  it  is  Sunnatul Muakkadah  or  Sunnat-e-Aadiyah,  is  not  the  issue.  The  real  issue  is  the  displacement  of  the  Sunnah  of  Rasulullah (Sallallahu alayhi wasallam)  and  substituting  it  UNNECESSARILY  with  a  kuffaar  practice.  The  adoption  of  the  kuffaar  system  and  giving  it  preference  over  the  Mubaarak  way  of  Rasulullah  (Sallallahu  alayhi  wasallam)  is  undoubtedly  Tashabbuh  Bil  Kuffaar.  One  need  not  be  an  Aalim  to  understand  this  simple  fact.  One  only  needs  to  follow  Rasulullah’s  command:  “Seek  a  fatwa  from  your  heart.”   Specifically  in  relation  to  the  Madrasah,  the  element  of  Tashabbuh  is  glaringly  visible  since  the  introduction  of  the  kuffaar  system  entailed  the displacement  of  the  Sunnah.  It  is  not  a  case  of  the  western system  being  found  in  the  Madrasah  by  Mufti  Taqi,  having been  introduced  decades  before  he  was  even  born.  The  reality  is  that  he  organized  the  displacement  of  the  Sunnah  to  establish  the  kuffaar  system.  The  Tashabbuh  is  thus confirmed.  He  has  introduced  an  evil  practice.  According  to  the  Hadith,  the  one  who  initiates  an  evil  practice  will have  to  bear  the  load  of  the  sins  of  all  those  who  adopt  it. 
The  argument  that  eating  from  tables  sitting  on  chairs  has become  the  norm,  hence  the  element  of  Tashabbuh  has  been  eliminated,  is  absolutely  corrupt.  It  is  totally  unexpected  of  an  Aalim  of  the  Deen  who  has  genuine  love  for  the  Sunnah  and  conscious  of  his  obligations  to  Allah  Ta’ala  to  utter  such  a  corrupt  ‘daleel’.  Firstly,  in  so  far  as  the  Madaaris  are  concerned,  there  is  no  norm  of  tables  and chairs.  To  this  day  the  Sunnah  of  the  floor  is  the  sacred  norm.  So  when  Mufti  Taqi  introduced  the  kuffaar  system of  tables  and  chairs,  he  did  not  act  in  consonance  with  the ‘norm’.  There  was  no  norm  of  tables  and  chairs  in  the Madaaris,  nor  is  there  such  a  norm  today,  except  in  some liberalized  western  boot-licking  institutions.  On  the  contrary,  he  perpetrated  the  act  of  kufr  of  displacing  the  14  century  Mubaarak  Sunnah  of  Rasulullah  (Sallallahu  alayhi  wasallam)  which  was  and  still  is  the  norm  of  the  Ummah,  especially  in  Deeni  institutions  and  in  the  homes  of  the  People  of  the Deen

Thus,  the  act  of  introducing  tables  and  chairs  by  Mufti  Taqi  was  not  merely  adopting  a  norm  –  a  non-existent  norm.  It  was  the  ignominious  and  haraam  displacement  of  the  Sunnah.

In  his  corrupt  fatwa,  Mufti  Taqi  states: “Eating  from  a  table  is  per  se  (fi-nafsihi)  permissible.  According  to  the  Shariah  it  is  not  prohibited  because  there  is  no  daleel  (for  the  prohibition).  Similarly,  eating  from  tables  sitting  on  chairs  is  not  even   contrary  to  the  Sunnah.”

In  addition  to  this  argument  having  no  Shar’i  validity,  it  is baseless  and  corrupt.  Fi-nafsihi  this  practice  is  prohibited  since  it  is  in  conflict  with  the  Sunnah.  It  displaces  the Sunnah.  It  is  a  preference  over  and  above  the  Sunnah.  It  is  the  custom  of  the  Yahood  and  Nasaara.  It  is  Tashabbuh  with  them.  It  is  contrary  to  the  more  than  14  century  practice  of  the  Ummah.  It  was  the  custom  of  Rasulullah  (Sallallahu  alayhi  wasallam),  of  all  the  Ambiya  (Alayhimus  salaam),  of  the  Sahaabah,  of  the  Auliya,  of  the  Ulama  and  of  the  entire  Ummah.  It  is  the  practice  of  the  mutakabbireen  (the  proud ones).

If  these  facts  are  not  adequate  for  the  understanding  of  an Aalim,  then  there  is  an  imperative  need  for  him  to  engage  in  deep  introspection  for  the  examination  of  the  health  of  his  Imaan,  and  to  detect  and  eliminate  the  disease  of  emulating  the  kuffaar.

The  averment  that  the  kuffaar    system  of  tables  and  chairs  is  not  in  conflict  with  the  Sunnah  because  of  the  idea  that  it is  not  a  Sunnatul  Muakkadah  act,  is  palpably  baatil.  It  is   erroneous  to  assign  the  Sunnah  system  of  eating  to  the  class  known  as  Sunnat-e-Aadiyah.  The  Sunnah  system  is  the  only  system  of  the  Ummah,  and  it  has  been  such  a  system  since  the  age  of  Rasulullah  (Sallallahu  alayhi wasallam).  At  no  stage  in  Islam’s  history  was  it  abandoned  and  substituted  with  any  kuffaar  system.  The  illustrious  authorities  of  the  Shariah  have  upheld  it  as  the    Sunnah  and   any  other  system as  bid’ah  and  contrary  to  the  Sunnah. 

Furthermore,  as  mentioned  earlier,  the  issue  does  not  centre  around  the  classification  of  this  Sunnah  practice  of  the Ummah.  The  issue  is  the  displacement  of  the  14  century Sunnah  of  Rasulullah  (Sallallahu  alayhi  wasallam)  and  its substitution  with  the  custom  of  the  Yahood  and  Nasaara enemies  of  Islam.

If  there  had  been  any  system    of  tables  and  chairs  of  the Sunnah,  then  only  would  there  have  been  some  validity  in the  claim  of  it  not  being  contrary  to  the  Sunnah.  However,  since  the  only  system  of  this  Ummah  has  been  the  Sunnah  of  the  floor,  it  is  utterly  baseless  to  say  that  the  kuffaar  system  of  tables  and  chairs  is  not  contrary  to  the  Sunnah.  The  significance  and  importance  of  this  system  confirm  that  it  is a  Sunnatul  Muakkadah  or  Sunnatul  Huda  custom.

Mufti  Taqi  states  that  an  act    which  Nabi  (Sallallahu  Alayhi wasallam)  had   executed  as  an  ibaadat  and  which  he  had adopted  with  permanency,  is  Sunnatul  Muakkadah,  and abandonment  of  such  an  act  or  practising  in  conflict  with  it  is  abominable.  He  irrationally  and  without  daleel  excludes  from  this  definition  the  Sunnah  system  of  eating  on  the  floor.  Firstly,  Sunnatul  Huda  is  not  restricted  to  acts  of  ibaadat,  i.e.  acts  of  ritual  ibaadat.  In  the  wider  sense,  all  actions  of  Rasulullah  (Sallallahu  alayhi  wasallam)  come  within  the  ambit  of  ibaadat.

Using  the  miswaak  is  an  act  of  ibaadat  for  which  there  is considerable  thawaab.  Its  deliberate  abandonment  is  sinful  despite  its  Fiqhi  classification  of  Istihbaab,  and  the  Fuqaha  have  categorically    ruled  that  denial  of  its  Sunnah  validity  is  kufr.  Rasulullah  (Sallallahu  alayhi  wasallam)  has  made  muwaazabat  (i.e.  practised  permanently)  on  the  miswaak,  on  washing  the  limbs  thrice  in  Wudhu,  on  making  masah  of  the  whole  head,  and  on  many  other  acts  which  are  all  part  of  the  concept  of  Sunnatul  Huda  despite  their Istihbaab  classification.  Abandonment  of  these  Mustahab  non-ibaadat  acts  (i.e.  not  being  ritual  acts  of  ibaadat)  for  no  valid  reason,  is  not  permissible.  Therefore  excluding  the  Sunnah  system  from  Sunnatul  Huda  is  baseless  and  corrupt.

The  chicanery  of  employing    technicalities,  and  that  too incongruently,  does  not  rescue  Mufti  Taqi  from  the   predicament  he  has  cast  himself  into  –  the  vile  predicament  of  substituting  the  Sunnah  of  Rasulullah  (Sallallahu  alayhi  wasallam)  with  the  system  of  the  Yahood  and  Nasaara.

Proffering  another  corrupt  contention,  Mufti  Taqi  says: “If a  mubah  (permissible)  method  is  adopted,  it  will  not  be  said that  it  is  in  conflict  with  the  Sunnah.”

The  very  first  premise,  a  mubah  tareeq,  is  baseless.  The  kuffaar  system  is  not  mubah.  On  the  contrary  it  is  haraam.  It  is  in  conflict  with  the  permanent  Sunnah  system.  It  is  a  displacement  of  the  Sunnah.  There  is  no  mubah  substitute  for  the  Sunnah  system  of  the  floor  just  as  there  is  no  mubah  substitute  for  the  Sunnah  system  of  Thabah  (slaughtering  animals).  The  Shar’i  system  of  Thabah  despite  not  being  a ritual  act  of  Ibaadat,  cannot  be  substituted  with  any  other system  even  if  the  fundamentals  of  Thabah  are  fulfilled.  It  is  baatil  to  claim  that  the  Sunnah  system  of  Thabah  is  not  among  the  Sunan  Huda.  The  same  argument  applies  to  all  Sunnah  practices  which  have  been  adhered  to  with  constancy  from  the  time  of  Rasulullah  (Sallallahu  alayhi wasallam).  

Another  example  is  the  Islamic  system  of  burial,  and  carrying  the  Janaazah.  This  system  may  not  be  abandoned  nor  is  abstention  permissible  without  valid  reason  despite  this  system  not  being  a  ritual  act  of  ibaadat.  But  in  the  wider  meaning  of  the  Shar’i  concept,  it  is  in  fact  ‘ibaadat’,  and  it  cannot  be  excluded  from  the  Sunan  Huda.  Substituting  this  Sunnah  system  with  any  other  system  will  be  haraam  despite  the  objective  of  internment  underground  being  achieved  by  some  kuffaar  system  as  well.  In  brief,  all   systems  of  the  Sunnah  come  within  the  purview  of  Sunan  Huda,  hence  are  Sunnatul  Muakkadah,  abandonment  of  which  is  sinful.  The  sin  is  aggravated  if  the  Islamic  system  is  abandoned  for  the  sake  of  a  kuffaar  system  which  is preferred  over  and  above  the  Sunnah  custom.  It  is  for  this very  reason  that  Hadhrat  Maulana  Ashraf  Ali  Thanvi (Rahmatullah  alayh)  says  that  stunning  animals  prior  to slaughter  is  tantamount  to  kufr  regardless  of  the  fundamentals  of  Thabah  being  executed. 

While  arbitrarily  attempting  to  relegate  the  Sunnah  eating system  to  the  Sunnat-e-Aadiyah  category,  Mufti  Taqi  abortively  struggles  to  bolster  his  claim  with  a  Hadith.  It  should  be  understood  that  the  Fiqhi  terms  of  Sunnatul  Muakkadah,  Sunan  Huda,  Sunnat-e-Aadiyah,  etc.  did  not  exist  during  the  age  of  Rasulullah  (Sallallahu  alayhi wasallam)  and  the  Sahaabah.  These  juridical  terms  were  coined  much  later.  The  attempt  to  substantiate  the contention  of  the  system  being  Sunnat-e-Aadiya  with  the  Hadith  of  Hadhrat  Anas  (Radhiyallahu  anhu)  is  therefore baseless  and  corrupt.    

The  attitude  and  practice  of  the  Sahaabah  were  to  give practical  expression  to  every  order,  practice  and  method  of Rasulullah  (Sallallahu  alayhi  wasallam)  regardless  of  the classification  of  the  ahkaam  a century  or  so  later.

In  fact,  the  Hadith  of  Hadhrat  Anas  (Radhiyallahu  anhu) confirms  that  eating  on  the  floor  was  the  permanent practice  of  Rasulullah  (Sallallahu  alayhi  wasallam).  In  presenting  this  Hadith,  Mufti  Taqi  has  in  fact  negated  his  corrupt  view.  In  the  Hadith,  Hadhrat  Anas  (Radhiyallahu anhu)  says:  “Nabi  (Sallallahu  alayhi  wasallam)  never  ate  from  a  table….” Mufti  Taqi  cites  this  Hadith  in  the  attempt  to  show  that  abstention  of  Rasulullah  (Sallallahu  alayhi wasallam)  from  something  does  not  necessarily  mean  that  hurmat (prohibition)  is  the  consequence  of  such abstention. 

It  is  mentioned  in  the  Hadith  of  Hadhrat  Anas  (Radhiyallahu anhu):

“Nabi  (Sallallahu  alayhi  wasallam)  never  ate  from  a table  nor  from  small  plates  nor  was  bread  with  fine  flour prepared  for  him…..  Qataadah  was  asked:  ‘On  what  would  Rasulullah  (Sallallahu  alayhi  wasallam)  eat?’  He said:  ‘On  a  dastarkhaan.”  (i.e.  on  a  cloth  which  was  usually  of  leather). 

It  has  not  been  contended  by  anyone  that  every  abstention of  Rasulullah  (Sallallahu  alayhi  wasallam)  signifies  hurmat (prohibition).  For  the  confirmation  of  hurmat  there  will  be  other  factors.  Rasulullah’s  abstention  from  fine/sifted  flour  does  not  signify  prohibition  because  the  Sahaabah  and  the  Salafus  Saaliheen  during  the  era  of  Khairul  Quroon  consumed  such  bread.  Rasulullah  (Sallallahu  alayhi wasallam)  had  abstained  from  wearing  trousers.  His permanent  garment  was  the  izaar  (lungi).  Wearing  trousers  is  not  prohibited  on  the  basis  of  this  abstention  of  Rasulullah  (Sallallahu  alayhi  wasallam)  for  the  simple  reason  that  the  Sahaabah  and  the  Ummah  after  them  had  always  worn  trousers.  There  was  no  stricture  from Rasulullah  (Sallallahu  alayhi  wasallam)  or  the  Sahaabah  to indicate  hurmat

However,  as  far  as  eating  on  the  floor  is  concerned,  it  has  always  been  the  only  custom  of  Rasulullah  (Sallallahu alayhi  wasallam),  the  Sahaabah  and  the  Ummah  of  every  era.  The  virtues  of  eating  on  the  floor  from  a  dastarkhaan  have  been  stated  in  the  Hadith.  The  illustrious  Ulama  of  all  ages  have  condemned  the  kuffaar  system  labelling  it  Makrooh  Tahreemi  and  bid’ah.  The  prohibition  is  not  based  solely  on  abstention  by  Rasulullah  (Sallallahu  alayhi  wasallam).  The  prohibition  of  the  kuffaar  system  of  eating  is  not  proclaimed  solely  on  the  basis  of  the  Hadith  of  Hadhrat  Anas  (Radhiyallahu  anhu).  The  variety  of  dalaa-il  for  substantiating  the  prohibition  is  the  subject  of  the  discussion  in  this  treatise.

There  is  no  basis  and  no  proof  for  Mufti  Taqi’s  corrupt  view  in  the  Hadith  of  Hadhrat  Anas  (Radhiyallahu  anhu).  Grossly  misinterpreting  this  Hadith,  Mufti  Taqi  says: “Therefore,  even  though  this  method,  i.e.  eating  on  the  floor  from  a  dastarkhaan  is  close  to  the  Sunnah,  better  and  a  cause  for  barkat  and  good  fortune,  and  in  normal  circumstances  it  should  not  be  abandoned  without  valid  reason,  however,  if  for  some  reason  this  method  (of  the  Sunnah)  is  omitted  and  another  mubah  (permissible) method  adopted,  then  it  may  not  be  labelled  as  makrooh  and  not  permissible.  Hence  the  prevalent  custom  of  tables  and  chairs  is  not  even  makrooh.”

In  proffering  this  weird  argument,  Mufti  Taqi  has degenerated  from  the  sublime  to  the  ridiculous.  In  brief,  he has  disgorged  bunkum.  The  juxtaposition  of  this  averment with  both  the  zaahiri  and  baatini  dimensions  of  the  Deen  demonstrates  the  incongruities  with  which  this  statement  is  riddled.  Firstly,  Mufti  Taqi  alleges  that  the  method  of  sitting  on  the  floor  and  eating  from  a  dastarkhaan  in  the  style  of  Rasulullah  (Sallallahu  alayhi  wasallam)  is  “close  to  the  Sunnah”.  Now  what  is  the  Sunnah  method  if  this  method  is  “close  to  the  Sunnah”?  Is  there  some  other  Sunnah  method  practised  by  Nabi-e-Kareem  (Sallallahu alayhi  wasallam)  and  the  Sahaabah?  If  yes,  it  devolves  on  Mufti Taqi  to  present  that  method. 

The  reality  is  that  there  is  no  other  Sunnah  method  besides  the  method  of  eating  from  a  dastarkhaan  on  the  floor.  The allegation  of  the  one  and  only  Sunnah  method  being  “close  to  the  Sunnah”  is  ludicrous.  It  is  like  saying  10  is  close  to 10,  or  Makkah  is  close  to  Makkah.  It  will  be  proper  to  say  that  9  is  close  to  10  and  Azeeziyah  is  close  to  Makkah.  Thus,  the  absurdity  of  saying  that  sitting  on  the  floor  to  eat  is  “close  to  the  Sunnah”  is  quite  evident.

Secondly,  the  Mufti  Sahib  says  that  the  Sunnah  method  is “better  and  a  cause  for  barkat  and  good  fortune”. Unequivocally  it  can  be  said  that  tables  and  chairs  are bereft  of  the  goodness,  blessings  and  sa-aadat  (good fortune)  with  which  Allah  Ta’ala  has  endowed  the  system of  Rasulullah  (Sallallahu  alayhi  wasallam).  Now  what  will  induce  a  senior  Mufti  who  is  the  head  of  a  sacred  Darul  Uloom  established  by  his  august  father,  Hadhrat Mufti  Muhammad  Shafi  (Rahmatullah  alayh),  to  displace the    Mubaarak  and  Waajib  Sunnah  system  and  substitute  it with  the  mal-oon  system  of  the  Yahood  and  Nasaara  who are  avowed  enemies  of  Islam?  What  induces  a  senior  Aalim  to  degenerate  to  this  extremely  low  ebb  of bootlicking?  To  say  the  least,  is  it  intelligent  and  valid  to eliminate  the  Sunnah  system  of  the  Ummah  for  replacing  it with  the  system  of  the  kuffaar?  Every  Muslim  who  acts according  to  Rasulullah’s  command:  “Seek  a  fatwa  from your  heart”,  will  understand  the  villainy  which  Mufti  Taqi  has  perpetrated.  Instead  of  defending  and  preserving  the Sunnah,  he  flagrantly  kills  the  Sunnah  and  commits  the greater  crime  of  defending  and  justifying  the  abomination  which  has  been  installed  at  his  Darul  Uloom.

Being  enamoured  by  the  false  and  satanic  glitter  of  the  West,  Mufti  Taqi  deemed  it  appropriate  to  spurn  the barakaat  and  sa-aadat  which  Allah  Ta’ala  so  munificently offers  the  Mu’mineen  who  adopt  the  Sunnah  of  Rasulullah (Sallallahu alayhi wasallam).  

Thirdly,  Mufti  Taqi  advises: “in  normal  circumstances  it  should  not  be  abandoned  without  valid  reason”. He  concedes  that  omission  of  the  Sunnah  should  be  only  in abnormal  circumstances.  What  were  the  abnormal  circumstances  prevailing  specifically  in  his  Darul  Uloom  to  necessitate  and  constrain  expungement  of  the  Sunnah  system?

The  only  silly  reason  tendered  by  him  to  justify  the  unholy and  kufr  displacement  of  the  Sunnah  and  the  introduction  of  the  kuffaar  system  is  the  hallucination  of  considerable money  having  to  be  spent  to  lift  the  dastarkhaans  and  effect the  necessary  cleaning.  This  reason  displays  imbecility  of thinking,  ludicrousness  and  the  total  bankruptcy  of  rational  and  Shar’i  arguments  to  bolster  his  indefensible  adoption  of  the  kuffaar  system  which  necessitated  the  eradication  of  the  Sunnah  system.

Assuming  that  there  is  some  validity  in  the  ‘considerable cost’  stupidity,  there  is  no  shortage  of  funds  in  the  coffers of  Darul  Uloom  Karachi  which  receives  contributions  of millions  of  dollars  for  even  wasteful  and  unnecessary embellishment.  Is  it  intelligent  to  assume  that  the  relatively extremely  little  cost  incurred  to  remunerate  servants  for  clearing  the  dastarkhaans,  will  cast  the  Darul  Uloom  into  financial  straits? 

If  clearing  the  dastarkhaans  entails  ‘considerable’  cost,  is  the  Sunnah  so  cheap  and  unimportant  to  justify withholding  this  necessary  expenditure  and  to  rather discard  such  an  important    Sunnah  system  whose  barkat and  sa-aadat  Mufti  Taqi  concedes?  It  is  satanic niggardliness  for  a  multi-billion  dollar  institution  to  refuse paying  the  pittance  to  servants  for  clearing  dastarkhaans  in  the  endeavour  to  uphold  and  honour  the  Sunnah  system  of Rasulullah (Sallallahu alayhi wasallam).

Furthermore,  if  the  niggardliness  cannot  be  overcome  due  to  the  attitude  of  insignificance  and  disdain  (Istikhfaaf)  displayed  by  Mufti  Taqi,  then  it  will  be  salutary  for  him  to  visit  the  Haramain  Shareefain  during  Ramadhaan  to  learn  how  thousands  of  dastarkhaans  are  cleared  in  a  matter  of   six  or  seven  minutes  –  dastarkhaans  on  which  tens  of  thousands  of  people  have  their  Iftaar  with  a  big  variety  of  edibles.  And,  this  clearing  process  does  not  cost  even  a  dollar.

If  clearing  the  dastarkhaans  from  the  floor  entails ‘considerable’  cost  as  Mufti  Taqi  wishes  people  to  swallow  his  myth,  does  clearing  the  table  cloths  from  the  kuffaar  tables  and  chairs  not  involve  similar  cost?  Or,  are  all  the table  cloths  left  on  the  tables  allowing  the  millions  of  flies  to  have  their  own  feast  on  the  waste  of  the  left-overs? 

If  the  cost  factor  has  any  validity  –  which  of  course  is  a huge  LIE  –  then  the  students  themselves  should  clear  the dastarkhaans.  They  should  appreciate  the  value  and thawaab  of  engaging  in  a  little  menial  work  as  done  by  the students  of  other  Madaaris  who  all  sit  on  the  floor.

We  also  advise  Mufti  Taqi  to  visit  Darul  Uloom  Deoband, Mazaahirul  Uloom  in  India  and  other  large  Madaaris  elsewhere to  learn  how  they  cope  with  the  Sunnah  system.  The  truth  of  the  matter  is  that  it  is  not  the  cost  factor  nor  any  inconvenience  whatsoever  which  constrained  the  kufr displacement  of  the  Sunnah  system  and  the  adoption  of  the  kuffaar  system.  The  determinant  for  embracing  the  kuffaar  system  is  inferiority  complex  which  has  enamoured  the  western  systems  to  the  ulama  of  the  darul  uloom.

Colonized  brains  –  colonized  by  the  West  –  have  induced  the  commission  of  the  dastardly  satanic  act  of  eradicating  the  Sunnah  for  the  sole  objective  of  substituting  it  with  the system  of  the  Yahood  and  Nasaara.  About  these  enemies  of  Islam,  Allah  Ta’ala  states:

“O People  of  Imaan!  Do  not  take  the  Yahood  and  Nasaraa as  friends.  They  are  friends  amongst  themselves.  Whoever from  among  you  (Mu’mineen)  befriends  them,  then  verily  he  is  of  them.  Verily,  Allah  does  not  guide  a  transgressing people.”  

Numerous  Qur’aanic  verses  and  Hadith  narrations  forbid emulation  of  the  kuffaar.  It  is  not  permissible  for  Muslims  to  abandon  Sunnah  systems  for  the  sake  of  adopting  kuffaar practices  and  customs. Rasulullah  (Sallallahu  alayhi  wasallam)  had  predicted  that the  time  will  dawn  when  Muslims  will  follow  the  Yahood and  Nasaara  right  into  the  “lizard’s  hole”  in  a  drunken stupor  of  emulation,  and  this  process  of  mental  serfdom displayed  by  most  ulama  of  this  era  has  resulted  in  the elimination  of  Islamic  and  Sunnah  systems  in  an incremental  process  of  the  erosion  of  the  ahkaam  of  the Shariah.

It  is  most  lamentable  that  the  pernicious  shaitaani  process of  erosion  of  the  Deen  is  being  spearheaded  by  muftis  from  the  institutions  which  are  supposed  to  be  the  headquarters  and  bastions  of  the  Sunnah.  In  this  context  can  the  following  prediction  of  Rasulullah  (Sallallahu  alayhi wasallam)  be  well  understood: 

“Soon  shall  there  dawn  an  age  when  nothing  will  remain  of  Islam  but  its  name.  Nothing  will  remain  of  the  Qur’aan,  but  its  text.  The  Musaajid  will  be  ornamental  structures  bereft  of  guidance.  The  Ulama  will  be  the  worst  of  the  people  under  the  canopy  of  the  sky.  From  them  will  percolate  fitnah,  and this  fitnah  will  rebound  on  them”.  

This  is  the  predicted  fate  which  has  overtaken  and overwhelmed  Darul  Ulooms  such  as  the  madrasah  of  Mufti  Taqi. 

In  another  puerile  attempt  to  justify  the  displacement  of  the Sunnah  and  the  adoption  of  the  kuffaar  system,  Mufti  Taqi abortively  argues  that  one  of  the  reasons  why  Rasulullah (Sallallahu  alayhi  wasallam)  did  not  use  a  table  for  eating,  was  the  unavailability  of  tables.  He  argues  that  since  tables  were  not  the  prevailing  custom,  Rasulullah  (Sallallahu alayhi  wasallam)  did  not  use  it.  He  implies  by  this  stupidity  that  if  tables  had  been  available,  Rasulullah  (Sallallahu alayhi wasallam)  would  have  ate  from them.

This  is  another  example  of  degeneration  into  ludicrousness. The  fact  that  tables  are  mentioned  in  the  Ahaadith  and  that  this  specific  Hadith  of  Hadhrat  Anas  (Radhiyallahu  anhu)  negates  the  use  of  tables,  and  for  which  the  reason  is  palpable,  the  argument  of  Mufti  Taqi  is  devoid  of  Shar’i  substance.  Although  Mufti  Taqi  cites  the  two  prime  reasons  proffered  by  the  Mufassireen  for  Rasulullah’s abstention  from  using  tables  for  food,  he  (Mufti  Taqi) conveniently  overrides  these  reasons  with  the  stupidity  of unavailability  of  tables.  He  does  concede  the  following facts:

1)  The  actual  reason  (i.e.  for  abstention)  is  that  Rasulullah (Sallallahu  alayhi  wasallam)  for  several  reasons  and  wisdoms  had  adopted  a  life  of  zuhd  (abstinence),  qanaa-at (contentment)  and  simplicity.  For  these  reasons  Rasulullah (Sallallahu alayhi wasallam)  did  not  use  tables.

2)  The  second  reason  (for  abstention)  is  that  frequently   the  use  of  tables  is  motivated  by  takabbur  (pride).

Although  it  is  quite  obvious  that  these  were  the  reasons  for not  using  tables,  Mufti  Taqi  harps  on  an  unsubstantiated opinion.  There  is  no  corroboration  for  this  opinion  in  the  Hadith.  On  the  contrary,  the  first  two  reasons  proffered  by  the  Mufassireen  are  confirmed  by  Rasulullah  (Sallallahu alayhi wasallam)  who said:  “I  eat  like  a  slave………”   

He  further  convolutes  this  irrational  opinion  with  his averment  that  since  the  tables  were  of  copper,  they  were  too  cumbersome  to  handle.  Two  men  were  required  to  lift  a table.  Ignoring  the  real  rationale  for  eating  on  the  ground,  Mufti  Taqi  latches  on  to  this  ridiculous  opinion.  Its absurdity  is  self-evident.

Mufti  Taqi  argues  that  the  Hadith  of  Anas  (Radhiyallahu anhu)  does  not  confirm  prohibition.  It  has  not  been contended  that  the  prohibition  of  eating  from  tables  is reliant  on  the  Hadith  of  Hadhrat  Anas  (Radhiyallahu  anhu).  The  Hadith  is  presented  merely  to  corroborate  and  add  emphasis  to  the  prohibition  of  adopting  the  kuffaar  system.  In  the  case  of  Mufti  Taqi’s  Madrasah,  the  introduction  of  the  kuffaar  system  has  special  notoriety.  Its  abomination  is aggravated  by  the  displacement  of  the  Sunnah  system. There  was  no  vacuum  to  fill  for  facilitating  the  eating  process  of  the  students.  The  kuffaar  system  was  brought  in  to  displace  the  Sunnah  system.

Mufti  Taqi  further  argues  on  the  basis  of  the  Hadith  of Hadhrat  Anas  (Radhiyallahu  anhu)  that  just  as  this  Hadith mentions  Rasulullah’s  abstention  from  tables,  so  too  does  it  mention  his  abstention  from  eating  bread  of  fine  flour  and  eating  from  small  plates.  In  terms  of  this  convoluted  logic,  he  implies  that  those  who  claim  tables  are  haraam/bid’ah/ in  conflict  with  the  Sunnah,  should  likewise  prohibit  fine  flour  and  eating  from  plates.

If  a  jaahil  layman  argues  in  this  fashion,  it  will  be understandable.  But  for  a  senior  Mufti  to  acquit  himself  so  irrationally  is  unexpected.  There  are  dalaa-il  for  the permissibility  of  eating  bread  made  of  sifted  flour  and  also for  small  plates.  The  strongest  daleel  for  this  permissibility  is  the  irrefutable  fact  that  the  Sahaabah,  Fuqaha  and  Auliya did  not  criticize  it  even  if  they  abstained  from  such  luxuries because  of  their  Zuhd  (abstinence  and  austerity).  On  the  contrary,  the  kuffaar  system  of  tables  has  been  criticised  and  condemned  as  bid’ah  and  haraam  by  innumerable  Ulama  of  all  ages.  

In  another  abortive  attempt  to  justify  the  displacement  of  the  Sunnah  system  to  substitute  it  with  the  kuffaar  system,  Mufti Taqi  mentions  the  following  Hadith, also  of  Hadhrat  Anas (Radhiyallahu anhu):     

“Qataadah said: ‘We used to come to Anas Bin Maalik (and according to the narration of Ishaaq, the cook of Anas would be standing). In the narration of Daarmi his khwaan (table) was present. One day Anas said: ‘I do not know if Rasulullah (Sallallahu alayhi wasallam) had ever seen bread made of sifted flour or a whole roasted goat.”  

On the basis of this narration, Mufti Taqi laboriously argues:                                                              
“From this Hadith the use of a khwaan (table), bread of sifted flour and roasted goat by Hadhrat Anas (Radhiyallahu anhu) is confirmed – things which Rasulullah (Sallallahu alayhi wasallam) never used in his entire life. …… It is therefore known that Rasulullah’s abstention from using a table is not a proof for its prohibition or for it being Makrooh.” 

It is firstly erroneous to conclude on the basis of this Hadith that Rasulullah (Sallallahu alayhi wasallam) had never eaten roasted meat or bread from sifted flour. There are other narrations which confirm that Rasulullah (Sallallahu alayhi wasallam) did consume roasted meat.

Furthermore, the Sahaabah freely partook of roasted meat and bread from sifted flour. The consumption of these foods was not in emulation of any kuffaar style. There is not a single authority in the history of Islam who had ever hinted that eating roasted meat or bread from sifted flour was reprehensible in the slightest degree. Not even the noble  Sufi  Auliya  who  are  famed  for  their  rigorous austerity  and  abstention  from  luxuries  and  comforts  had  ever  hinted  that  these  foods  are  in  conflict  with  the  Sunnah. There  never  existed  the  slightest  dispute  in  the  history  of Islam on these foods.

No  one  in  the  history  of  Islam  has  ever  sought  a  fatwa  on the  permissibility  of  eating  roasted  meat  and  bread  of  sifted flour.  It  never  ever  was  an  issue.  But  eating  from  tables, and  further  aggravating  it  by  sitting  on  chairs  at  tables  is  entirely  a  different  issue.  Eating  from  tables  whilst  sitting  on  the  ground,  i.e.  not  sitting  on  chairs  in  western  kuffaar  style,  is  a  hotly  disputed  practice  in  this  belated  era  in  close  proximity  to  Qiyaamah.  There  is  absolutely  no  doubt  that the  Sunnah  system  is  to  have  the  food  on  the  floor.  The dastarkhaan,  food  and  the  eater  all  have  to  be  on  one  level on  the  ground.  This  is  the  permanent  Sunnah  practice  of Rasulullah  (Sallallahu  alayhi  wasallam),  the  Sahaabah,  the Taabi-een  and  the  entire  Ummah  until  recent  times.  In  this  current  era  liberals  are  attempting  to  scuttle  the  Culture  of  the  Sunnah  by  clinging  to  rarities  at  the  peril  of  jettisoning  their  Imaan.  

Mufti  Taqi  states  in  his  article,  Issuing  Fatwa  on  the  Ruling  of  another  Math-hab:  “Imaam  al-Awzai’i  said:  ‘Whoever  adopts  the  rarities  of  the  ulama  has  left  Islam.’    Hafiz  al-Dhahabi  said:  ‘Whoever  chases  the  concessions  (i.e.  the  easiest  positions)  of  the  madhabs  and  the  slips  of  the  mujtahids,  then  indeed  his  religion  has  become  brittle,  as  al-Awzaa’i  and  others said………he  has  gathered  all  evil.”  

To  bolster  the  haraam  practice  of  the  western  kuffaar  at  the expense  of  displacing  the  14  century  Sunnah  system,  Mufti Taqi  is  guilty  of  the  crime  mentioned  by  Imaam  Auzaa’i (Rahmatullah  alayh)  and  numerous  other  illustrious authorities  of  the  Deen,  and  which  he  himself  records  in  his article.  Thus,  citing  the  rarity  of  the  ‘table’  mentioned  in  the  narration  of  Hadhrat  Anas  (Radhiyallahu  anhu)  brings  Mufti  Taqi  within  the  purview  of  the  grave  stricture  stated  by Imaam  Auzaa’i  and  numerous other  Fuqaha.

In  like  manner,  Mufti  Taqi  has  baselessly  attempted  to     support  the  displacement  of  the  Sunnah  style  from  his Madrasah  with   a  statement  of  Imaam  Ghazaali  who  said  that  raising  the  food  on  a  maa-idah  (a  raised  floor-table)  is  not  prohibited.  This  citation  by  Mufti  Taqi  is  baseless  because:

a)  Imaam  Ghazaali’s  view  on  this  issue  is  among  the unacceptable  rarities  which  is  not  supported  by  the  Fuqaha of  any  age.

b)  It  is  a  view  which  is  in  conflict  with  the  Sunnah.

c)  Imaam  Ghazaali  does  not  deny  the  Sunnah  system.

d)  Imaam  Ghazaali’s  view  does  not  advocate  displacement  of  the  Sunnah  for  the  sake  of  adoption  of  the  system  of  the Yahood  and  Nasaara.

e)  Imaam  Ghazaali’s  view  pertains  to  only  the  maa-idah, NOT  to  tables  and  chairs  which  are  the  specific  practice  of the  western  kuffaar.

f)  The  maa-idah  is  not  a  western-style  table  which  stands  high  above  the  ground,  making  sitting  on  the  floor  to  eat  impossible.

g)    The  maa-idah  precludes  the  use  of  chairs.  Therefore  it necessitates  eating  whilst  sitting  on  the  ground,  not  on chairs.

h)  There  is  no  resemblance  between  the  maa-idah  and  the western  style  of  the  high  table  and  chairs.  

i)  Even  the  use  of  the  maa-idah  does  not  cancel  the  system  of  sitting  on  the  floor  to  eat.

j)  Mufti  Taqi  did  not  introduce  the  maa-idah  style.  He displaced  the  Waajib  Sunnah  system  with  the  kuffaar system  thereby  emulating  the  Yahood  and  Nasaara  right  into  the  “lizard’s  hole”  as  predicted  by  Rasulullah  (Sallallahu  alayhi  wasallam).  On  this  issue  he  did  not  even  practice  on  the  rarity  which  one  could  erroneously hallucinate  as  a  ‘concession’.  Furthermore,  a  rarity  or  a concession  may  not  be  adopted  for  displacing  the  Sunnah  system.  It  is  a  temporary  measure  necessitated  by  valid  cause.  There  is  no  valid  reason  for  having  displaced  the  centuries old  Sunnah  system  from  the  Madrasah.

Thus,  the  difference  between  what  Imaam  Ghazaali (Rahmatullah  alayh)  said,  and  the  evil  displacement  of  the Sunnah  perpetrated  by  Mufti  Taqi  at  his  Madrasah  is  like  the difference  between  Jannat  and  Jahannam. 

The  attempt  to  extravagate  capital  from  the  Hadith  of Hadhrat  Jaabir  (Radhiyallahu  anhu)  is  baseless  just  as  the attempt  to  extract  support  from  the  Hadith  of  Hadhrat  Anas  (Radhiyallahu  anhu).  Mentioning  the  Hadith,  Mufti  Taqi  says:  “Salaam  Bin  Miskeen  said:  ‘I  went  to  Jaabir  Bin  Zaid  who  was  eating  from  a  khwaan  of  khalanj  (a  type  of timber).”

It  is  not  necessary  that  the  ‘khwaan’  mentioned  here  was  a raised  platform  such  as  a  small  raised  floor-table  or  bench. It  is  possible  that  the  ‘khwaan’  was  a  timber  board  placed  flat  on  the  ground.  And,  if  it  was  a  slightly  raised  platform  which  is  also  described  as  maa-idah,  it  never  was  a  high  western  table  necessitating  eating  by  sitting  on  chairs  in  western  style.  Hadhrat  Jaabir  (Radhiyallahu  anhu)  sat  on the  floor  eating  from  the  ‘khwaan’,  and  this  too  is  a  rarity,  not  the  norm  of  the  Sunnah.  There  is  no  basis  in  this  narration  for  displacing  the  Sunnah  system  for  the  sake  of  adopting  the  system  of  the  Yahood  and  Nasaara.

The  use  of  the  term  ‘table’  to  describe  the  maa-idah  or  the khwaan  is  a  deception.  It  seeks  to  give  validity  to  the western  style  of  sitting  on  chairs  and  eating  from  high tables  whereas  the  maa-idah/khwaan  necessitated  sitting  on the  floor. The  deception  is therefore  palpable. 

It  is  therefore  absolutely  baseless  to  argue  tables  and chairs  on  the  basis  of  maa-idahkhwaan,  roasted  meat  and sifted  flour.  The  presence  of  a  table  in  the  home  of  Hadhrat Anas  (Radhiyallahu  anhu)  may  not  be  cited  as  a  ‘daleel’  for  the  permissibility  of  displacing  the  Islamic/Sunnah system  for  the  kaafir  system  nor  is  there  any  daleel  for  adopting  the  kuffaar  system  of  tables  and  chairs  in  the  Hadith  of  Jaabir  (Radhiyallahu  anhu)  or  in  the  isolated,  rare  view  of  Imaam  Ghazaali  (Rahmatullah  alayh)  for  the  reason  explained  above.

Rasulullah’s  abstention  from  using  a  khwaan,  contrary  to   Mufti  Taqi’s  idea,  is  in  fact  the  basis  for  the  Sunnah  system  of  eating  which  the  Ummah  has  clung  to  for  the  past  more  than  fourteen  centuries.  This  is  such  an  abstention  which  constitutes  a  valid  daleel,  hence  the  firm adherence  of  the  Ummah  to  the  Sunnah  style,  and  the denunciation  of  tables  and  chairs  by  the  Ulama  of  the Ummah.

Arguing  abortively  in  the  attempt  to  negate  the  element  of  Tashabbuh  bil  kuffaar,  Mufti  Taqi  says:  “It  is  appropriate to  clarify  here  that  generally  with  regard  to  eating  from tables,  etc.  it  is  said  to  be  the  style  of  aliens  (i.e.  kuffaar),  hence  it  is  emulating  the  fussaaq  and  kuffaar. However, this  was  valid  when  the  use  of  tables,  etc.  were  specific with the Yahood and Nasaara………
However,  now  during  our  age  this  practice  has  become so  universal  even  among  Muslims  that  it  is  no  longer associated  specifically  with  any  nation  or  religion. Therefore,  now  it    cannot  be  prohibited  on  the  basis  of Tashabbuh,  moreover,  when  the  intention  for  using  tables, etc. is not to emulate aliens”

The  universality  of  the  western  practice  among  the  juhala (the  ignorant  masses)  does  not  justify  the  displacement  of  the  Sunnah  system  from  a  Darul  Uloom  which  is  supposed to  be  a  Beacon  of  the  Sunnah.  Shaving  the  beard  is  a universal  practice  among  Muslims.  Standing  and  urinating has  also  become  universal,  hence  standing  urinals  have been  installed  by  the  thousand  at  Arafaat,  Mina,  etc.  to  enable  the  Hujjaaj  to  relieve  themselves  in  the  style  of western  donkeys.  It  does  not  behove  a  Darul  Uloom  to seek  guidance  and  daleel  from  practices  of  the  awaamun naas.

A  Darul  Uloom  has  to  incumbently  act  in  accordance  with  Rasulullah’s  Command:

“Whoever  adheres  to  my  Sunnah  at  the  time  of  the corruption  of  my  Ummah  will  receive  the  reward  of  a hundred shuhadaa’.”  

The  Ulama  are  not  expected  to  make  taqleed  of  the  awaamun  naas.  If  an  anti-Sunnah  practice  has  become  universal  among  the  ignorant  masses,  it  is  not  expected  of  Ulama  and  of  people  who  love  the  Sunnah  to  present  such  universality  of  the  ignorant  masses  as  daleel  for  the  abandonment  and  displacement  of  the  Sunnah.  In  the  first  place,  it  is  the  obligation  of  the  Ulama  to  condemn  the  introduction  of  kuffaar  practices  from  the  very  inception,  and  not  wait  for  these  evil  practices  to  become  rampantly  prevailing  in  the  Muslim  community.

If  ‘universality’  is  a  valid  daleel  for  abandoning  Islamic  practices  and  Sunnah  customs,  then  the  very  same  fate  which  the  Shariah  of  Nabi  Musaa  (Alayhis  salaam)  and  the Shariah  of  Nabi  Isaa  (Alayhis  salaam)  have  suffered  will  befall  the  Shariah  of  Muhammadur  Rasulullah  (Sallallahu alayhi  wasallam).  ‘Universality’  is  a  creeping  disease.  It  is  a  cunning  trap  of  Iblees.  With  this  creature  he  gradually  erodes  the  Sunnah,  desensitizes  the  Ulama  and  entrenches  the  kuffaar  systems  in  the  Muslim  community  at  the  cost  of  killing  of  the  Sunnah  custom.

Most  Ulama  today  are  blind  to  this  evil,  creeping  disease. To  provide  justification  for  their  own  weakness  which  constrains  them  to  participate  in  the  kuffaar  customs,  these  Ulama  monotonously  proffer  the  corrupt  argument  of  the  kuffaar  practice  having  become  aam  (universal).  Such  mentality  is  most  lamentable.  Even  senior  Ulama  display  the  lamentable  spiritual  malady  of  succumbing  to  the  satanic  creature  of  universality.  Then  they  offer  flabby  opposition  to the  kuffaar  custom. 

The  Qur’aan  Majeed  in  praise  of  the  deendaar  people  (the men  of  Taqwa)  says:  “They  do  not  fear  the  insults  (and criticism)  of  those  who  insult.”   We  fail  to  understand  the  claim  of  some  senior  Ulama  regarding  the  universality  of  anti-Sunnah  customs  among  the  Sulaha.  These  Ulama  say  that  when  an  initially  haraam  kuffaar  practice  becomes universal  among  the  awaam  and  the  Sulaha,  then  the element  of  tashabbuh  no  longer exists. 

We  do  not  understand  if  they  have  correctly  understood  the meaning  of  ‘Sulaha’  or  ‘Saaliheen’.  The  Sulaha  do  not adopt  kuffaar  practices.  They  do  not  substitute  the  Sunnah with  the  customs  of  the  Yahood  and  Nasaara.  One  who does  so  cannot  be  from  among  the  Sulaha.  Whilst  an abhorrent  custom  can  become  universal  among  the ignorant  masses,  it  is  never  acceptable  to  the  Sulaha.  Outward  appearance  is  not  an  adequate  qualification  for  attaining  the  status  of  the  Saaliheen.  Any  ‘buzrug’  who  prefers  the  custom  of  the  kuffaar,  and  displaces  the  practice  of  the  Sunnah,  cannot  be  a  Saalih.

In  these  times  when  Islam  has  become  forlorn  and  engulfed  by  the  fitan  of  fisq,  fujoor,  bid’ah  and  kufr  which  have  become  universal  among  Muslims  all  over  the  world, it  is  extremely  moronic,  to  say  the  very  least,  to  dig  for  technicalities  in  the  kutub  to  further  weaken  the  Sunnah  Culture  of  Rasulullah  (Sallallahu  alayhi  wasallam)  and  the  Sahaabah.  This  is  the  age  when  the  Darul  Uloom  has  to compulsorily  prevail  on  the  Talaba  to  revive  the  Sunnah practices  which  the  Ummah  has  murdered  and  banished  for the  sake  of  adopting  kuffaar  styles  and  systems.  The  massive  problem  with  the  Madaaris  and  the  Ulama  today  is  that  they  have  become  signs  of  Qiyaamah.  Knowledge  is being  imparted  to  gain  the  dunya.  Ilm  is  pursued  for objectives  other  than  the  Deen.  That  is  why  there  is  the insistence  on  liberalizing  and  modernizing  the  Madrasah, and  in  this  direction  Mufti  Taqi  has  committed  the  worst  crimes.   

The  objective  of  a  Darul  Uloom  must  be  only  the  Aakhirat, not  the  dunya.  If  the  objective  is  to  acquire  worldly  success,  another  path  and  profession  should  be  chosen,  not  Ilm-e-Deen.

Even  if  an  Islamic  practice  has  been  abandoned  and  a  kuffaar  system  has  become  universal  in  the  Ummah,  it  remains  the    obligation  of  the  Ulama  to  be  steadfast  in  Amr Bil  Ma’roof  Nahy  Anil  Munkar,  and  to    constantly  make  the  best  endeavours  to  revive  and  re-introduce  the  Sunnah.  It  is  satanic  to  become  complacent  with  a  kuffaar  system  which  has  displaced  the  Sunnah.  It  is  this  evil  complacency  which  has  made  acceptable  to  the  Ulama  at  large  the  kuffaar  system  of  slaughter  –  a  system  which  is horrendous  and  in  conflict  with  Islam’s  system  from  the very  beginning  to  the  end,  yet  the    molvis  and    sheikhs have  becoming  so  desensitized  that  they  now  believe  in the  ‘superiority’  of  the  kuffaar  system  of  slaughter  which  Rasulullah  (Sallallahu  alayhi  wasallam)  described  as  Shareetatush Shaitaan – The Slaughter of the Devil.  

Universality  is  the  consequence  of  erosion,  and  erosion  of  the  ahkaam  and  practices  of  the  Sunnah  is  a  gradual process  which  if  not  stemmed  and    halted  will  ultimately  eliminate  the  entire  Deen  with  its    Sunnah  Culture.  When universal  prevalence  has  displaced    a  Sunnah  system,  it  devolves  on  the  personnel  of  the  Deen  to  vehemently  combat  the  disease  and  to  give  practical  expression  to   commands  of  Rasulullah  (Sallallahu  alayhi  wasallam)  such  as  the  Hadith  pertaining  to  the  reward  of  a  hundred  martyrs  for  adhering  to  Sunnah.  However,  instead  of  the  Ulama  fulfilling  their  obligation  of  protecting  and  reviving  the  Deen,  they  are  nowadays  flowing  with  the  tide  of  fisq,  fujoor,  bid’ah  and  kufr  under  guise  of  the  creature, ‘universality’  thereby  perpetuating  the  satanic  plot  of   erosion – erosion  of  the  Sunnah  and  undermining  the  Deen.

It  is  unexpected  of  senior  Ulama  and  Darul  Ulooms  to  fall by  the  wayside  of  jahaalat  and  to  follow  the  juhala  and  the awaamun  naas.  Furthermore,  the  displacement  of  the Sunnah  system  at  Mufti  Taqi’s  Madrasah  and  the  adoption of  the  kuffaar  system  was  an  act  in  pure  emulation  (Tashabbuh)  of  the  kuffaar.  There  was  no  prevailing  universality  within  the  domain  of  his  Madrasah  nor  in  any  other  Madrasah  of  the  world  affiliated  with  Deoband.  And,  if  any  miscreant  madrasah  had  adopted  the  kuffaar  system, then  it  was  the  duty  of  Mufti  Taqi  to  proffer  Naseehat  for  the  reinstatement  of  the  Sunnah  system.  On  the  contrary,  he  boots  out  the  Sunnah  from  his  Madrasah  to  replace  it with  the  system  of  the  Yahood  and  Nasaara,  then baselessly  justifies  it  with  the  fallacy  of  universality.

In  reiteration,  for  better  understanding,  it  should  be  said  that  the  permissibility  of  the  khwaan  mentioned  in  some kutub  is  not  the  kuffaar  style  of  eating  from  high  tables sitting  at  chairs  in  perfect  emulation  of  the  Yahood  and Nasaara.  The  khwaan  is  on  the  ground  and  the  people  sit on  the  ground  to  eat,  not  on  chairs.  Therefore,  the khwaan/maa-idah  basis  cited  to  justify  the  current  tables and  chairs  system  is  a  huge  deception.  Committing  this deception,  Mufti  Taqi,  conveniently  refrains  from  mentioning  ‘chairs’.  In  the  many  times  he  has  mentioned  ‘tables’  in  his  fatwa,  he  says:  ‘tables,  etc.’  What  is  this  ‘etc.’?  It  refers  to  chairs,  but  he  has  avoided  mentioning  chairs  to  make  the  Tashabbuh  less  conspicuous.  This  is  tantamount  to  concealment  of  the  Haqq.  There  is  no  resemblance  between  the  western  table  and  the khwaan/maa-idah  mentioned in  the  Hadith.

If  the  baseless  ‘universality’  argument  had  to  be  accorded credence,  and  on  its  basis  just  forget  about  the  massive erosion  of  the  Sunnah  Culture,  then  today  in  South  Africa there  would  not  have  been  any  Muslims  donning  Sunnah   attire  and  eating  their  food  in  Sunnah  style.  Almost  all  of those  in  South  Africa  who  have  an  Islamic  appearance,  eat on  the  floor,  use  Miswaak,  etc.  are  ‘converts’  from  modernism  to  the  Sunnah.  The  efforts  of  the  Akaabir  Ulama  of  Deoband  who  had  inspired  us,  as  well  as  the  efforts  of  the  Tabligh  Jamaat  have,  Alhamdulillah,  brought  about  profound  changes  in  our  western  way  of  life.  If  Mufti  Taqi’s  fallacies  had  to  be  adopted,  then  today  Muslims  in  this  country  would  have  sunk  further  into  the  quagmire  of  westernization  with  its  accompaniment  of  atheism,  fisq  and  fujoor.  This  is  the  fate  of  Muslims  in  South  America  as  well  as  in  other  countries  where  liberal  views  such  as  those  promoted  by  Mufti  Taqi  have  totally  displaced  all  vestiges  of  the  Sunnah  to  make  way  for  the    evil  systems  of  the  Yahood  and  Nasaara.  It  is  indeed  lamentable  that  a  Darul  Uloom  which  is  supposed  to  produce  Heirs  and  Representatives  of  the  Ambiya  (Alayhimus  salaam)  has  accepted  bootlicking  of  western  modernity.  

He  also  quotes  from  Tuhfatul  Ahwazi  without  presenting  the  translation.  The  statement  says:  “At-Turashti  said: ‘Eating  on  the  khwaan  has  always  been  the  practice  of  the   proudful  affluent  people  and  the  practice  of  the  arrogant oppressors  so  that  they  do  not  have  to  bend  their  heads  at  the  time  of  eating.”

Just  as  the  cross  has  always  been  the  symbol  of  shirk  and kufr  of  the  Christians,  so  too  has  eating  from  a  raised platform  (khwaan  or  a  table)  been  the  feature  and  practice of  the  proud  affluent  oppressors.  Just  as  the  cross  will  never  become  permissible  for  Muslims  on  the  basis  of  its universal  adoption,  so  too  will  western  tables  and  chairs  for eating  never  be  acceptable  for  Muslims  regardless  of  the element  of  universality.  However,  the  factual  position currently  is  that  eating  in  western  style  is  not  the  universal  custom  of  the  people  who  are  outwardly  of  Deeni appearance.  They  eat  on  the  ground  in  Rasulullah’s  style, and  even  wayward  Muslims  are   incrementally  adopting  the  Sunnah.  In  such  a  scenario  it  is  extremely  bad-deeni (irreligious)  and  evil  to  promote  the  western  kuffaar  style.  The  ta’leem  should  be  in  the  direction  of  re-introducing and  reviving  the  Sunnah.

Mufti  Taqi’s  notion  that  the  introduction  of  the  style  of  the Yahood  and  Nasaara  at  his  Madrasah  was  for  ease  and better  arrangement  implies  deficiency  in  the  Sunnah.  By implication  this  idea  is  kufr.  It  is  an  attitude  of  ridha  bil  kufr  (being  pleased  with  kufr)  at  the  expense  of  denigrating  the  Sunnah.  There  can  be  no  better  system  than  any  of  the practices  of  the  Sunnah.  The  very  same  haraam  corrupt  logic  is  utilized  by  the  Carrion  Clique  such  as  SANHA  and the  MJC  to  halaalize  carrion  meat  and  chicken  products.  Since  the  kuffaar  commercial  system  is  designed  to  facilitate  mass  production,  these  unfortunate  miserable  halaal  certificate  vendors  in  pursuit  of  monetary  objectives have  not  only  halaalized  the  Shareetatush  Shaitaan  system,  but  believe  in  its  superiority  over  the  Divine  System  of  Allah  Azza  Wa  Jal.  It  is  for  this  reason  that  Hadhrat  Maulana  Ashraf  Ali  Thanvi  (Rahmatullah  alayh)  said  that  this  attitude  regarding  the  kuffaar  slaughtering  system  is  tantamount  to  kufr.

The  displacement  of  the  Sunnah  system  of  eating  by  the  Darul  Uloom  on  the  basis  of  the  hallucination  of  the western  system’s  easier  and  better  arrangement  is  the  effect  of  an  attitude  of  kufr,  for  there  can  be  no  better  and  no  easier  system  than  the Sunnah.

The  element  of  Tashabbuh  bil  kuffaar  remains  and  this  is the  precise  rationale  for  the  displacement  of  the  Sunnah system  by  Darul  Uloom  Karachi  and  for  the  introduction  of the  system  of  the  Yahood  and  Nasaara.  The  authorities  of  this  Darul  Uloom  should  hang  their  heads  in  shame. Instead  of  promoting  and  entrenching  the  Sunnah,  they  are  complicit  in  the  destruction  of  the  Sunnah.

The  objective  of  the  Fuqaha  for  classifying  the  Sunnah  into Sunan  Huda  and  Sunan  Zawaaid  was  never  for  overriding  any  class  of  Sunan  nor  for  giving  preference  to  the  systems  and  customs  of  the  Yahood  and  Nasaara  on  the  flapdoodle  basis  of  hallucinated  universality,  nor  to  provide  vindication  for  Molvis  who  maul,  mangle  and  mutilate  the  Sunnah  to  overcome  imaginary  difficulties.

Furthermore,  eating  in  the  Sunnah  style  is  not  among  the Sunan  Zawaaid  as  is  being  peddled.  It  is  the  Sunnah system  adopted  by  the  entire  Ummah  since  the  age  of Rasulullah  (Sallallahu  alayhi  wasallam).  It  is  an  integral constituent  of  Islamic/Sunnah  culture  which  cannot  be substituted  with  a  system  of  the  Yahood  and  Nasaara.  If  it was  as  insignificant  as  today’s  molvis  are  peddling,  the  Ulama  of  all  ages  would  not  have  vigorously  promoted  and defended  it.

Abstaining  from  eating  bread  of  sifted  flour  is  rightly  from the  Sunan  Zawaaid.  Precisely  for  this  reason,  no  one  has ever  imposed  on  the  Ummah  the  need  to  abstain  from  such bread.  But  eating  on  the  ground  is  entirely  a  different matter.

In  the  adoption  of  the  style  of  the  Yahood  and  Nasaara  all three  ways  of  Sunnah  sitting  are  abandoned.  The  Sunnah methods  of  sitting  are  possible  only  when  seated  on  the floor  to  eat.  Furthermore,  Rasulullah  (Sallallahu  alayhi wasallam)  ordered  removal  of  shoes  when  eating.  The  technicality  of  the  Fiqhi  classification  for  this  command  does  not  detract  from  the  importance  and  significance  of  the  command.  It  may  not  stupidly  be  averred  that  removal  of  shoes  when  eating  was  among  the  Sunan  Zawaaidh  because  this  practice  was  imposed  by  Rasulullah (Sallallahu  alayhi  wasallam)  on  the  entire  Ummah.  It  was  not confined  to  himself.

The  brains  of  some  Ulama  are  disgustingly  retrogressive  and  afflicted  by  the  calamity  of  inferiority  complex  acquired  from  their  colonial  masters.  Despite  conceding  the superiority  of  the  Sunnah  system,  they  still  maintain baselessly  that  tables  and  chairs  western  style  are permissible  as  a  substitute  for  the  Sunnah.

The  view  that  sitting  on  the  ground  to  eat  is  ‘closer  to  the Sunnah’,  is  corrupt.  If  sitting  on  the  floor  is  closer  to  the Sunnah,  then  with  which  other  system  is  the  comparison   intended?  Sitting  on  the  floor  is  the  only  Sunnah.  There  is no  other  system  which  could  be  described  as  ‘close’  to  the Sunnah,  which  could  validate  the  averment  of  ‘closer’  to  the  Sunnah.  There  is  in  fact  only  one  Sunnah  way,  and  that  is  to  sit  on  the  ground  to  eat.  The  western  system  is  in conflict  with  the  Sunnah.  Labelling  it  permissible  is  a lamentable  fallacy.  There  will  be  some  sense  in  saying  that sitting  on  the  ground  and  eating  from  a  khwaan,  not  a western  table  and  chair,  is  ‘closer’  to  the  Sunnah,  but  to  say  that  sitting  on  the  ground  and  eating  in  the  manner Rasulullah  (Sallallahu  alayhi  wasallam)  ate  is  closer  to  the Sunnah, is moronic.

Hadhrat  Mufti  Muhammad  Irshaad,  Shaikhul  Hadith  of Madrasah  Riyaadhul  Uloom,  states  in  his  kitaab,  Shamaaile-Kubraa,  which  was  endorsed  by  Hadhrat  Mufti  Nizaamuddin Shaamzai (Rahmatullah alayh):

“It  is  Masnoon  for  the  food  to  be  on  a  dastarkhwaan  placed  on  the  ground.  This  is  close  to  Tawaadhu’ (humility).  The  system  of  aliens  (Yahood  and  Nasaara)  has  become  prevalent  in  our  culture.  It  is  indeed  lamentable that  its  evil  and  detestability  are  not  even  perceived.  On  the  contrary,  it  (the  system  of  tables  and  chairs)  is  regarded  as  respectable  and  honourable,  especially  on  wedding occasions.  We  seek  Allah’s  protection!  (In  fact,  even  on Darul  Uloom  jalsah  functions,  tables  and  chairs  are  now  in  vogue  in  wedding  style.  We  believe  that  the  forerunner  in this  evil  practice  is  Mufti  Taqi’s  Madrasah  –  Mujlisul Ulama).  This Makrooh Bid’ah has become the custom.

The  People  of  Imaan  should  have  a  vehement  aversion for  this  system.  Neither  should  one  adopt  this  system  nor attend  functions  where  this  system  (of  tables  and  chairs)  is observed  because  this  is  the  custom  of  the  Mal-oon  and Maghdhoob nations of the Yahood and Nasaara.

Nowadays  affluent  Muslims  view  as  reprehensible  to sit  on  the  ground  to  eat.  The  system  of  aliens  has   substituted  the  Way  of  the  Sunnah.  Al-Iyaaz  Billaah!   To  eliminate  this  evil  system  today  is  the  equivalent  of  the  reward  of  a  hundred   martyrs. 

Eating  from  tables  whilst  sitting  on  chairs  is  Makrooh Tahreemi.  Mullah  Ali  Qaari  (Rahmatullah  alayh)  says  that  it  is  the  way  of  the  mutakabbireen  (the  proud  and  arrogant)  and  bid’ah.  In  Kaukabud  Durri,  Allaamah  Gangohi  (Rahmatullah  alayh)  said  that  since  in  our  age  there  is  also  Tashabbuh  with  the  Nasaaraa,  hence  it  is  Makrooh Tahreemi.  (NB  The  Tashabbuh  with  Nasaara  is  an  added or  and  aggravating  factor  of  prohibition.  Even  if  this  element  is  not  present,  the  practice  of  tables  and  chairs  being  in  conflict  with  the  Sunnah  and  the   way  of  the  mutakabbireen, remains impermissible. – Mujlisul Ulama) 

Continuing  with  his  exposition,  Hadhrat  Mufti  Irshaad says:

Waleemah  is  Sunnah  and  eating  from  tables  and  chairs  is bid’ah.  If  the  food  is  served    in  accordance  with  the   Sunnah,  then  the  Masnooniyat  (Sunnah  nature)  of  the  Waleemah  remains  intact.  However,  if  the  function  consists  of  makrooh  and  bid’ah  factors,  then  accepting such  an  invitation  and  participating  are  prohibited. Nowadays  in  some  places  the  food  is  consumed  whilst standing.  This  is  indeed    despicable  and  prohibited.  It  is forbidden  to  go  to  such  places.”   (End  of  Mufti  Irshaad’s discourse)

Shaitaan  spreads  his  snare  with  extreme  cunningness.  He erodes  Imaani  inhibitions  to  evil  and  sin  by  degrees.  He  gains  entry  into  the  fortress  of  Imaan  by  concentrating  his attack  initially  on  the  external  guard  posts  created  by  Allah Ta’ala  for  the  protection  of  Imaan.  These  guard  posts  are  the  Mustahabbaat,  Sunan  Zawaaid  and  Aadaab  which  Mufti  Taqi  and  the  liberal  ulama  of  this  era  are  rubbishing  off  as  factors  of insignificance.

By  degrees  Shaitaan  erodes  Imaan.  Today  they  have  kicked out  the  Masnoon  system  of  eating  on  the  ground,  and  have adopted  the  impermissible  kuffaar  system  of  tables  and chairs.  Tomorrow,  when  the   requisite  degree  of   desensitization  of  Imaan  has  been  achieved  by  the   abominable  creature  of  ‘universality’  which  is  a  trap  of Iblees,  then  eating  like  monkeys  standing  and  prancing  will  become  the  style  even  in  the  Darul  Ulooms  which have fallen prey to shaitaani inroads.

Some  Ulama,  awed  by  the  creature  of  ‘universality’  and western  modernity,  issue  fatwas  with  forked  tongues. Whilst  conceding  and  saying  that  if  the  element  of  Tashabbuh  is  present,  then  sitting  on  chairs  and  eating from  tables  is  Makrooh  Tahreemi,  but  in  the  absence  of  Tashabbuh,  the  kuffaar  system  is  permissible.  With  such  fatwas  they  are  rendering  Islam  and  the  Ummah  a  great disservice.  The  obligation  of  the  Ulama  is  to  strengthen  the bond  which  Muslims  have  with  Allah  Ta’ala.  This  is possible  only  by  the  cultivation  of  Taqwa.  And,  minus  strict  observance  of  the  Sunnah,    the  acquisition  of  Taqwa  is  an impossibility.

Therefore,  even  if  a  genuine  Mufti,  due  to  lack  of  insight and  Imaani  wisdom,  believes  that  the  Yahood  and  Nasaara system  without  the  element  of  Tashabbuh  is  permissible,  then  too  his  Imaani  Ghairat  should  constrain  him  from  issuing  a  fatwa  of  permissibility  thereby  increasing  the  chasm  between    the  servants  and  Allah  Ta’ala.  His obligation  is  to  endeavour  to  increase  the  focus  on  the Aakhirah.  Thus,  even  if  he  believes  that  in  terms  of  his dalaa-il,  the  evil  system  is  permissible,  then  too,  without contradicting  his  view,  he  should  promote  Rasulullah’s system  and  emphasize  the  utmost  importance  of  observing the Sunnah.

It  is  intolerable  that  an  Aalim  of  the  Deen  presents  the flimsy  front  of  Sunan  Zawaaid  to  scuttle  the  Sunnah  and  to entrench  the  kuffaar  system. Hadhrat  Maulana  Naeemuddin  states  in  Rajaal-e-Rashid:

“Nowadays,  following  the  ways  of  Europe,  eating  whilst  standing  and  from  tables  and  chairs  is  increasingly  becoming  the  custom.  If  someone  professes  some  Deeni  concern,  then  an  arrangement  is  made  to  eat  from  tables  whilst  sitting  on  chairs.  In  reality,  both  these  ways  are  in  conflict  with  the  Sunnat.  The  objective  is  nothing  but  to  display  wealth and  to  emulate  the  people  of  the  West. 

For  its  permissibility,  the  excuse  of  need  (dhuroorat)  is presented  whereas  there  is  neither  dhuroorat  nor  majboori. It  is  extremely  lamentable  that  even  deendaar  people  and Ulama  participate  in  such  functions.  Thus,  they  become cause for permissibility for these functions.

Hadhrat  Qaari  Saheb  never  participated  in  such  functions. If  sometimes  circumstances  constrained  him  to  be  present, he  would  ensure  that  a  separate  arrangement  is  made  on  the ground  for  him.  If  such  an  arrangement  could  not  be  made, he  would  leave  the  function  without  eating.  He  frequently commented:  “If  deendaar  people  and  the  Ulama    abandon   going  to  these  functions,  then  perhaps  the  masses  will  become  somewhat  reformed.  But,  it  is  extremely  painful  to  observe  that  these  people  (the  deendaar  ones  and  the  Ulama)  participating  in  these  functions.  Furthermore,  they  do  not  only  participate,  they  present  arguments  for  the permissibility  of  these  functions  (where  eating  is  from  tables and sitting on chairs).”

He  also  mentioned  that  Shaikhut  Tafseer,  Hadhrat  Maulana  Ahmad  Ali  (Rahmatullah  alayh)  would  never  sit  at  a  table  to  eat.”

Qaadhi  Athar  Mubaarak  Puri  (Rahmatullah  alayh)  narrates about  Hadhrat  Husain  Ahmad  Madani  (Rahmatullah alayh):

“The  captain  of  the  ship  had  arranged  an  elaborate  feast  in honour  of  Hadhrat  Madani.  Numerous  people  had participated.  Tables  and  chairs  were  beautifully  arranged and  laden  with  food.  When  Hadhrat  Madani  went  upstairs and  saw  the  arrangement,  he  said:  “I  do  not  eat  from  tables and  chairs.”  Immediately  on  hearing  this  comment,  the captain  instructed  the  workers  of  the  ship  to  remove  the  tables  and  chairs,  and  to  arrange  the  food  on  the  floor.”  

Remember  that  any  act  of  a  senior  which  is  in  conflict  with the  Sunnah,  should  not  be  presented  as  an  argument, regardless  of  his  elevated  status.  The  act  of  the  Buzrug  may  not  be  presented  in  negation  of  or  to  water  down  the  importance  of  the  Sunnah  of  Rasulullah  (Sallallahu  alayhi wasallam).  Therefore,  Hadhrat  Thanvi  (Rahmatullah  alayh) having  sat  once  in  his  lifetime  at  a  table  with  his  legs  drawn  on  to  the  chair,  is  not  a  daleel  for  permissibility,  nor  does  it  negate  the  Sunnah  in  any  way  whatever.  The  molvis of  today  attempt  to  awe  and  bamboozle  the  ignorant  and the unwary with such rare acts of senior Ulama. 

The  effect  of  the  fatwa  of  Mufti  Taqi  is  entrenchment  of the  kuffaar  system  and  minimization  of  the  absolute importance  and  significance  of  the  Sunnah  system.  Whilst   innumerable  Muslims  from  the  laity  are  incrementally   coming  closer  to  the  Sunnah,  the  corrupt  fatwa  of  Mufti Taqi  presents  an  obstacle  in  the  revivification  of  the Sunnah  –  a  revivification  for  which  there    is  the  reward  of  a hundred shuhadaa’.

We  advise  the  Mufti  Sahib  to  confine  the  technical discussion  of  Sunan  Huda  and  Sunan  Zawaaid  to  the  Madrasah  students.  It  should  be  restricted  to  the  academic domain,  and  not  miserably  exploited  to  justify  the displacement  of  the  Sunnah  and  the  introduction  of  the system  of  the  Yahood  and  Nasaara.

CONCLUSION
The  Deen  with  all  its  practices  and  customs  is  for  practical implementation.  These  practices  and  customs  constitute  the Sunnah  of  Rasulullah  (Sallallahu  alayhi  wasallam).  The classification  of  the  Sunnah  into  categories  is  not  a  licence for  omission  and  abandonment  of  any  act  of  the  Sunnah. Nowadays  it  has  become  common  in  Ulama  circles  to regard  with  insignificance  such  Sunnah  practices  which  have  been  classified  Sunan  Zawaaid.  These  Sunnah  acts  are  not superfluous. Notwithstanding  the  Fiqhi classification,  it  is  incumbent  to  observe  all  acts  of  the  Sunnah.  Abstention without  valid  reason  is  not  permissible.  

The  main  charges  against  Mufti  Taqi  in  this  haraam  fiasco are:

•  He  has  displaced  the  Sunnah  system  at  his  Madrasah.

•  He  has  substituted  the  Sunnah  system  with  the  kuffaar  system.

•  To  justify  this  travesty,  he  proffers  flapdoodle  arguments  which  have  no  relationship  to  the  crime  he  has  committed.

•  Mufti  Taqi  did  not  find  in  his  Madrasah  tables  and  chairs  to  satisfy  the  hallucination  of universality.  The  Madrasah  did  not  have  tables  and  chairs  for  eating  purposes.  The  ‘universality’  pertains  to  the  ignorant  masses  on  the  outside. The  switch  to  the  kuffaar  system  was  a  new process set in motion by Mufti Taqi.

Muslims  have  two  styles  of  eating.  One  is  sitting  on  the floor  with  the  food  also  on  the  floor  on  a  dastarkhwaan. The  other  is  to  sit  on  chairs  at  a  table.  This  is  the  system  of  the  kuffaar  whilst  the  former  is  the  system  of  Rasulullah (Sallallahu  alayhi  wasallam).  Which  system  should Muslims  adopt?  The  fatwas  of  Muftis  is  not  required  to understand  this  issue.  Rasulullah  (Sallallahu  alayhi wasallam) said: “Seek a fatwa from your heart.”

Casting  aside  all  the  technicalities  which  are  baselessly proffered  to  justify  the  kuffaar  system,  one  has  to  only consult  one’s  conscience  for  guidance.  Is  it  proper  for  a Muslim  to  abandon  the  system  of  Rasulullah  (Sallallahu alayhi  wasallam),  and  to  substitute  in  its  place  the  system of  the  Yahood  and  Nasaara?  Look  into  your  heart  and  seek a fatwa  from  it.

“And  Allah  guides  whomever  He  wills.” [Qur’aan]

Headgear (Topi) & Islam

[Majlisul Ulama]

WHEN A YOUNGSTER allegedly presented his kufr leanings to his allegedly ‘molvie’ teacher regarding the Wajib (compulsory) Sunnah practice of wearing a topi (Islamic headgear), his errant modernist uncle with kufr leanings of equal or worse intensity, patted himself on his own back by blurting out: “I was very proud of my nephew.”

In an attack on the Sunnah of Rasulullah (sallallahu alayhi wasallam) – on the Sunnah of the Islamic Headgear which is compulsory at all times, not only when performing Salaat – the miscreant uncle writing in the modernist tabloid, Al-Qalam, sought to elevate his little nephew by denigrating the child’s Ustaad. In brief, the kufr argument goes as follows:

➡ The Sunnah headgear is nothing – it is non-sense – it is a mockery. This is the clearimplication

➡ There is no ‘daleel’ for the claim that the topi is necessary – as if the miscreant modernist writer understands anything about daleel.

➡ The ‘molvie’ teacher was allegedly stumped by the stupid alleged argument of the child.

➡ The book, Fiqh us-Sunnah of the modernist Egyptian writer, Sayyid Sabiq, supersedes the consensus of the entire Ummah – of the Aimmah-e-Mujtahideen, of the Fuqaha and the 14 century practice of Islam, viz., the compulsory wearing of a topi or Islamic headgear.

➡ That what is written by Sayyid Sabiq is the final word in daleel. In fact it surpasses the Dalaail of the Fuqaha (Jurists of Islam) – those Jurists who were the Students of the Sahaabah.

Citing from Sabiq’s book, the miscreant modernist presents the following passage in refutation of Islam’s practice of the topi:

“Ibn Asakir related that the Prophet would sometimes remove his cap and place it in front of him as a sutrah. According to the Hanafiyyah one can pray with his head uncovered. In fact they prefer this if it is done out of a sense of humility and awe. There is no evidence whatsoever that it is preferred to cover one’s head while praying.”  

If the so-called ‘scholar’, Sabiq, had failed to understand the narration he had cited due to his own shallowness of understanding and deviation from the Path of the Sunnah, then we can overlook the miscreant modernist’s inability to grasp what the cited Hadith states, conveys and implies. It should be understood that Sayyid Sabiq is not an authority on the Shariah. He is one of the semi-modernist deviates who finds it difficult to distinguish between right and left, light and darkness. When a man quotes a total non-entity as his daleel, then it is a vociferous proclamation of his own ignorance. His talk about ‘daleel’ is truly laughable.  

The very first thing which is portrayed saliently in Ibn Asakir’s narration is the irrefutable fact that it was the permanent practice of Rasulullah (sallallahu alayhi wasallam) to wear a topi, hence the statement:“…the Prophet would sometimes remove his cap…”  This statement knocks the bottom out from Sabiq’s claim, from the miscreant’s ‘daleel’ and from the child’s alleged argument which the phantom ‘molvi saheb’ allegedly could not answer. 

The narration does not even allude to a bare-head practice which modernist Muslims have acquired from their western kuffaar masters and teachers. It plainly states that Rasulullah (sallallahu alayhi wasallam) would sometimes depart from his normal permanent practice of wearing his topi and use it for a specific purpose. The narration does not purport that Rasulullah (sallallahu alayhi wasallam) usually or permanently performed Salaat without a topi / turban. And a turban without a topi is haraam

Furthermore, the narration explicitly states that Nabi (sallallahu alayhi wasallam) would sometimes remove his topi to use it “as a sutrah”. In this narration which the modernist deviate seeks to present as a ‘daleel’ for the bare-head kufr practice, there is no mention of ‘sense of humility and awe’.  The reason for this sometimes (rare) practice of Rasulullah (sallallahu alayhi wasallam) is explicitly stated to be “as a sutrah”. We presume that the miscreant modernist understands what a sutrah is, hence we shall not elaborate on its need and significance. Every Muslim who possesses a basic education of the elementary Deenyaat taught to seven year olds in the Maktabs, will know that a topi is not normally used as a sutrah. For some reason or the other, Rasulullah (sallallahu alayhi wasallam) used his topi on the particular occasion as a sutrah.  He had removed his topi for a reason – a good reason – to use it as a sutrah. He did no remove his topi in emulation of the kuffaar practice which the modernist deviates in our age have adopted as their ideal and permanent practice, and in opposition and derision of the Sunnah practice of covering the head. 

Far from Ibn Asakir’s narration being a ‘daleel’ for the kufr practice of baring the head, especially in Salaat, it is on the contrary a confirmation of the Waajib practice of covering the head. The sometimes dimension explicitly and emphatically confirms the imperativeness of donning a topi, especially for Salaat purposes because it clearly conveys to men of intelligence – not to modernist ignoramuses – that Rasulullah (sallallahu alayhi wasallam) always wore a topi and on this particular occasion he had departed from his usual practice to use his topi as a sutrah. The attitude of an intelligent Muslim of sound Imaan would be to seek an explanation for Rasulullah’s occasional and rare departure from his permanent practice and Sunnah. The intelligent Muslim will not attempt to justify and solidify a kaafir style by means of the Nabi’s occasional practice, moreover when the reason for the exception is clearly stated. 

The modernists should engender in themselves the ability to ruminate although the density of their intellectual faculty and contamination of their Imaani faculty do make this difficult. They should make an effort to view narrations with their Aql, not with their nafs (emotion). Why would a professed Muslim seek to negate a practice which the Ummah has inherited from the Sahaabah? And, why will a professed Muslim prefer a style which is salient and lovable to the kuffaar? It is not only the issue of the topi. There is a deep disease gripping at the hearts of modernists – the disease of kufr and nifaaq. It is to these diseases they have to jar their hearts and ponder and try to fathom the direction in which they have drifted and in which they are abysmally sliding. 

Then on the basis of this narration, Mr. Sayyid Sabiq, the so-called Egyptian scholar who is the uncle’s ‘daleel’, claims: “According to the Hanafiyyah one can pray with his head uncovered.”
This is a stupid falsity which Mr. Sabiq has sucked out from his nafs because he, himself inclines to the western kuffaar practice of exposing the head. Mr. Sabiq has absolutely no Shar’i proof for this stupid arbitrary conclusion which he has erroneously made on the basis of Ibn Asakir’s narration. According to the Hanafiyyah (the Hanafis) and the entire Ummah, it is necessary to cover the head, not only during Salaat, but at all times. In fact, Imaam Abu Hanifah (rahmatullah alayh), the leader and chief of the Hanafiyyah, was so rigid in wearing his topi that even in privacy he did not bare his head. When he was asked about his practical emphasis and rigidity in this regard, Hadhrat Imaam A’zam (rahmatullah alayh) replied: “Should I not feel shy for the Angels?” Imaam Abu Hanifah (rahmatullah alayh) abhorred being without a topi even when he was alone in his bedroom because he did not want the Malaaikah to see him bare-headed like the kuffaar. So, what Mr. Sabiq has alleged is plain drivel which he was constrained to gorge out in justification of the western practice of immodest baring of the head – a practice which is abhorrent in Islam. The abhorrence of this western kuffaar practice is amply illustrated by the fact that the Fuqaha have ruled that a man who struts about in public without topi is Mardoodush Shahaadat, i.e. his testimony is unacceptable in an Islamic Court of Law. The uncle’s daleel is thus arrant nonsense and a display of stupidity which he has irrationally exhibited in a puerile attempt to present Islamic validity for a practice which is a conspicuous feature of identification in the western kuffaar culture. For the uncle, the warning of Rasulullah (sallallahu alayhi wasallam) should be an adequate eye-opener:

“Whoever emulates a nation becomes of them.”

The proud uncle and all those of his ilk should at least be honest to themselves by acknowledging only to themselves that they have acquired the bare-head practice from their western tutors. Never did they gain this immodest practice from the Sahaabah or from the Taabieen or from the Tabe Taabieen or from the Ummah at large.

To this day it is the Sunnah of the Ummah at large, of course with the exclusion of the western-educated deviates – to wear topis  and amaamahs. The uncle knows in the innermost recess of his heart to which camp he belongs inspite of the external profession of Islam.

The claim that “according to the Hanafiyyah, one can pray with his head uncovered ” is a deception intentionally fabricated to mislead. It is similar to saying:  according to the Hanafiyyah, one can pray with the entire body naked as long as the portion from the knees to the navel is covered”. Or it is like saying: according to the Hanafiyyah one can pray, with his wife’s dress. Or like saying: according to the Hanafiyyah one can pray with his  kurtah wrapped around his satr  zone, and his pants wrapped around his upper body. In fact, according to all the Math-habs, the Salaat will be validly discharged in any one of these styles of lunaticism. But, is it permissible to perform Salaat in such an evil state without valid reason? Does the modernist cult inherited from westernism tolerate that a person performs Salaat dressed in his wife’s dress, and then step into the Musjid to advertise his style, and then to argue that his satr is covered, hence his Salaat is valid? Unisex garments are valid wearing apparel in the cult the modernist deviates emulate. But, does the Imaani intelligence of the Mu’mineen tolerate performance of Salaat in such maloon attire?

We are certain that inspite of the  uncle’s modernity and deviation from the Sunnah, he has not yet  degenerated into the despicable  rut in which the derangement of  a man’s natural attitudes  constrain wholehearted  acceptance of the male’s 
acclimatisation to attire which  belongs exclusively to the  female’s wardrobe. We are sure that as yet, the uncle does not believe that one can pray with the panties and dress of one’s wife.  If he has already degenerated to the degree of acceptance, then of  course, this naseehat is not meant for him by any stretch of  imagination. Assuming that he  still enjoys the degree of  intellectual equilibrium and  discernment which make such  female attire reprehensible for a  male, then it shall be argued that tashabbuh bin nisaail mu’minaat (emulating the Believing women  of Islam) is a lesser crime than tashabbuh bil kuffaar (emulating  the kuffaar). But while our uncle  will most assuredly castigate a  man who struts around in his  wife’s dress, notwithstanding her being a pious Muslimah, he condones and reveres a man who adopts the bare-head practice of the kuffaar. Let everyone understand this mas’alah clearly – From the time of Hadhrat Aadam (alayhis salaam) until the advent of Muhammadur Rasulullah (sallallahu alayhi wasallam), and from his time until this time, it always was the practice of all Muslim Ummats to cover their heads. The lewd custom of baring the head developed just recently in emulation of the western kuffaar

It should also be understood that the reprehensibility and the lewdness of head-exposure no longer have gravity and notoriety because Muslims by their adoption of western norms have lost their Imaani inhibitions to evil and immodesty. They have become thoroughly desensitised. Their acclimatisation to western norms and styles has blinded them, hence they are unable in their spiritual blindness to perceive the degree of the evil which accompanies the bare head. 

In an attempt to vindicate his overt profession of Islam, the uncle avers: “…..I will be accused, because I am ‘anti-‘ulama’. I am not.” In fact, uncle is anti-Sunnah – anti-Islam. The Ulama are proud scapegoats because Rasulullah (sallallahu alayhi wasallam) has made the Ulama-e-Haqq the Shields which protect his Sunnah. It is these Shields which guard the Shariah ensconced in the Qur’aan and the Sunnah. The uncle’s pleading of not being ‘anti-ulama’ neither impresses nor conceals the kufr which springs from a corrupt mind and a heart despoiled by kufr inclinations and preferences. For the benefit of such modernist brothers who have as yet not degenerated into the lowest ebb of deviation which qualifies a man for kufr and irtidaad, the Fuqaha have ruled: “Miswaak is Sunnah, but its denial is kufr.”  

Denying, ridiculing, mocking and treating with disdain and insignificance any act, teaching, practice, custom, tenet or belief of Islam is kufr. So, if uncle and his ilk are not comfortable with a topi in front of western eyes, then let them discard it while acknowledging their Imaani deficiency to themselves in their hearts. At least, then  there is some hope that when the “hearts and eyes of men are upturned” – Qur’aan, at the time of Maut, the Kalimah may still manifest itself on the tongues of such corrupt and unjust deviates who spent and abused their entire lives imitating a people who wallow in physical and spiritual najaasat – janaabat and kufr

As for Mr. Sabiq’s Fiqhus Sunnah, it is an insult to place it alongside or in the same shelf on which the Kutub of the Fuqaha of Islam are placed. Neither Mr. Sabiq nor his book has any standing in the firmament of Islamic Uloom. The poor molvi sahib while totally unimpressed with the stupid ‘daleel’ of the child, was constrained to maintain silence in consideration of his job. While he is a molvi sahib to be pitied and sympathised with, he is not an Aalim of the Deen in the meaning of the Qur’aan. 

The article written by the uncle is drivel from beginning to end. In it he only spews out the noxious effects of the ilhaad which the heart harbours. His claims and arguments are too puerile, insipid and Islamically ridiculous to entertain intelligently. 

Our booklet, Islamic Dress Code According To The Sunnah , discusses the issue of the topi in greater detail.  Salaam on those who follow the Hidaayat of Allah.  
Issued by MUJLISUL ULAMA OF S. A.
P. O. BOX 3393
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