Letters to the Editor

We must have missed your earlier questions otherwise, they would have been answered.

As regard the book on Salah by Albani, we had only advised the book as reference for better understanding of Salah. We did not approve of Albani’s opinions on Fiqh. Fiqh was not Albani’s expertise, and many (if not most) scholars differed with him when he expressed his opinions on Fiqh matters.

May be there are other books in English equal or better than Albani’s on Prayers. But we do not know of them. Therefore, we still advise our readers to refer to this book for bettering their Salah. They might make note of the ahadith (although one or two are weak), as presented in the book, and modify their own Prayers in the light of them. As for Albani’s own opinions, they might be ignored.

In simpler words, take the ahadith and ignore personal opinions.

Yours are apparently good suggestions, but it seems they are unworkable because of the absence of four schools within India. Most people are Hanafiyy with a few Shafe`ee. And the Shafe`iyyah dominate in the South, where they lead peaceful lives avoiding religious controversies. Therefore, presenting a single school of Fiqh, i.e., Hanafiyy should suffice.

We also have space problem. Finally, ours is not a scholarly paper. It offers simple guidance, advising its readers to contact trustworthy major scholars of their own school of thought for further guidance, or refer to their own authentic Fiqh books.

Fadaa’il-e-A`maal is not a Fiqh book, and can be ignored when Fiqh questions are dealt with. The book is of the “Raqaa’iq” type, and perhaps one of the most successful ones. Until now there is not another, equal to it in its effects. Therefore, it may be used where softening the heart is the objective. Once a person’s heart is softened, he is in a better state of mind to listen to admonitions. Thus, the book plays an important role in the amazing successes of the Tableeghi movement.

As for Figh matters, one should always refer to the source books, such as, for instance Hidaayah, or, higher books such as Fatawaa Aalamgiriyyah that was prepared during Awrangzeb’s time.

In your specific case, it is quite likely that you do not know Arabic language, therefore, you may refer to Fatawaa Deobandiyyah, or Fatawaa Raheemiyyah, or Fatawa Ashrafiyyah. But here again, you might face difficulties because they cite evidential texts in Arabic. Therefore, the easiest way for you is to consult Muftis of prominent Madrasas such as Deoband, Saharanpur, Nadwa, or Sabeelur Rashaad of Bangalore. You may not be able to sort out these problems on your own because of your inability to consult the source books.

Far from what you seem to have been schooled by misguided and misguiding members of a group which believes in splitting the Ummah, neither is Tableeghi Jama`ah without Tawheed nor is this magazine. You need to consult scholars other than those who have been tutoring you to get at the truth. We see around us young who can be recognized by the anger on their faces. They have ended up with a heart on fire which burns them from within and the flames are visible in their eyes. They are pathetic figures. Young men should beware of them. Religion is for putting the hearts to rest, not for self-destructive rage.

Sheikh Albani was not alone in such an opinion. Some of the Deobandi scholars have held this opinion, and still do it. But this is not the opinion of the majority. It would have been good for Sheikh Albani (may he rest in peace) to present Hafiz Ibn Hajr’s discussion as he presented in his famous commentary of Bukhari. Many scholars after Ibn Hajr have thought that perhaps he has presented all the evidences and has done well in reconciling a variety of reports. In common man’s parlance you can say that it is the last word on the topic. Ibn Hajr was both a Muhaddith as well as a Faqih, and this position is well acknowledged by the scholarly community. His conclusion is no other than our statement above.

Although Ibn Hajr was a Shafe`ee, but, as usual, he presents opinions of several other scholars and the discussion is pretty interesting in his work: Fat^h al-Bari. We recommend that you sit with a scholar who knows Arabic to read out from Ibn Hajr and explain. A mere translation by us, will take laymen nowhere.

We have a very good opinion of the pious among them.

It might amaze you more to learn that Sheikh Albani did not graduate from any Madrasa. The list is long .. indeed quite long .. but we named him since you have heard about him and might have read translations of one or two of his books.

Madrasas are no different from colleges. They introduce you to the disciplines, books, and experts of the fields; and then give you a degree. But they cannot make scholar out of a man. That is something for which an individual has to burn his fat for a couple of decades.

We are also doubtful. We guess the name is “Khizar” as spoken in Urdu, although the Arabs say, “Khazir”. So you can choose the spelling that you like.

Once this writer was in a queue. There was a Hindu young pair, man and wife, with a child in another part of the snake-like long queue. The child was incessantly crying, quite out of control. The pair was really embarrassed. Everybody was looking at them. They were doing their best to calm down the child: “Ha, ha; hoo hoo; look at this, look at that; look at the airplane, look at that little girl, hear this tittering doll, hold on to this squeaking duck,” and so on .. They tried everything and signs of frustration were visible in the crowd.

As the snaking queue brought them before me on the other side of the ropes, I told them to give the child some water. The child went quiet. Or maybe the child thought half an hour of crying was enough.

You see, children will cry for so many reasons. One might have soil stuck in his ear. Another might have gastric movement in the bowel. Yet another might have a horribly scratching back while the parents force a water bottle in his mouth thinking he is thirsty. Names have nothing to do with crying.

Nothing.

The first is for “green,” while the second stands for “someone praised more than others.”

The attributes you have mentioned are just a few that can be stated under the main Attribute “Rabb.” But there can be countless number of things of which Allah is the “rabb.” The main entry “rabb” is overarching.

Please note that your question no.2 was unclear to answer.

You write that “we do not accept that these books are original.” This implies that we are unique in taking such a stand, or, we are the only ones who do not accept these books as original. Well, this is not correct. Whatever various religious communities have of their Scriptural holy materials, whether it is Torah, Inajeel, Zabur or Vedas, are considered as “not originals” by themselves. The followers of those religions have conducted research, over several centuries, and have demonstrated to their communities that “our books are not original.”

The problem with these books is their contents. They contain such material as no sane mind will accept as from God. For example, stories involving sex, wine, gambling, and so on, are so frequently and openly presented, as the act of holy men of the past, that not even an unholy person will accept as contents of a holy Scripture coming from God. Holy material is for recitation in public. But these stories cannot be read in public – nor in private. For example, Bernard Shaw said about the book of his own religion that it must be kept under lock and key, away from children. This, and other objectionable contents have led the followers of various religions to conduct the research we spoke of above. To give you a pertinent example, the Bible commentaries prepared by dozens of highly qualified Bishops and other Churchmen state that the Bible is an “inspired” work in whose making “human hand” has played its role.

Thus, it is not we who are unique in believing that these books are not original. The idea originates with the followers of those religions themselves.

The findings of research conducted by the scholars of those several communities has in fact greatly reduced their trust and confidence in those books and those religions. For example, Christian scientific or philosophical or social science works do not quote from their holy books, unless it were to be half a sentence; in contrast to quotation from the Qur’an and Hadith filling the pages of books produced by Muslim scholars. It has also led to irreligiousness among them. Their educated never go to the Churches, Synagogues, etc., unless it is a politician who wishes to win votes from every quarter.

In view of the above, if someone made a prophesy based on writings of the holy Scriptures, it is the educated class of those religions who will reject the prophesy as false.

The only attitude that seems reasonable for us, is not to take their acceptance or rejection into account. This is because we are told that Torah, Injeel and Zabur are revealed works which have been altered. We should, as instructed by the Prophet, accept only those statements (be they prophetic or otherwise), that are in agreement with the Qur’an and Hadith, the two revelations preserved from corruption. As for those prophesies that are found in the three books above, about which there is nothing in the Qur’an and Sunnah, our guarded reply should be “Allah knows best. We neither accept nor reject.”

This discussion might help you decide how far you can go in acceptance of the predictions found in these books.

First of all, if you are not interested in her at all, then, either you make her acceptable to you by re-discovering her good qualities, in which perhaps your family members will help. If that does not happen, and you still keep disliking her, then, you better let your mother know in a firm manner that she has to look elsewhere for a daughter-in-law. If you do not say so now, then, you can never do so: you will have to stand up with your decision and lead an uncomplaining life.

As regards thinking about her, that might be unavoidable to a degree. If it exceeds, then a solution is that you work very hard during the day, physically and mentally, so that by night you are too tired to think of anything except sleep. Day-dreaming is only possible for an idle mind.

Unable to introduce naked idol-worship, in one stroke, Satan works on opening a window and then try and enlarge it until it becomes a door. The idea of the Prophet’s presence everywhere, especially whenever you wish him to be with you, is one such idea by which Satan can make people concentrate on the person of the Prophet (not his personality), instead of on the Person of Allah. A famous hadith says, “You worship Allah as if you are seeing Him, for, if you do not see Him, then He sees you.” The idea that the Prophet is present at the place he is praised, is meant to kill off the above hadith.

The right method of judging a scholar is to examine the criticism that is raised against him. Such criticism has to be of the scholarly type, that is, one which offers proper evidences. But such criticism is not all. One needs to study the mass of writings that was produced by the one being criticized, and then, while the material is itself examined, for its correctness or wrongness, the effect and influence of the writings must also be examined, both positive as well as negative.

In this column we cannot offer anything deeper except to say that we do not see why Mawlana Mawdudi’s non-controversial writings should not be read. You may also see this month’s editorial which may help understand the complications involved in pronouncing a sharply defined judgment.

No, we have not been ordered but to follow the ways of the Prophet, the true expression of love and veneration.

It would not be right of us, living in a tropical land, to offer you advice over issues that are ruled by local situations. We advise you to contact the “Islamic Research Institute of Great Britain” who advise on prayer times, moonsight, etc. They are at 34 Warren Street, SavileTown, Dewsbury WF 12, tel. 01924 464523. www.irigb.org

Add YMD response here.

Add YMD response here.

Add YMD response here.

Add YMD response here.

For a starter almost the best book around is “The Ideal Muslimah” by Dr. Muhammad Ali Hashimi. But we are not sure where you can get it from. You must ring up local book supplies, who can arrange for a copy even if they do not have in stock.

In the meanwhile, you may study a good Qur’anic translation. Perhaps Yusuf Ali is the best. A page from a hadith book, such as, Riyad al-Saleheen, would give you good footing as you gain knowledge.

A`zam in Arabic is for “something greater or bigger” while “faiz” is for “emanation, superabundance” etc. Please see answer to the letter of Shaik Rafeeq in this section.

Without knowing your educational background, the type of audience you face, the topics you deal with, we can only give you a few tips.

Firstly, this is something planted in nature. A crowd, if it is hostile, can destroy individuals. Secondly, a person creates an image of himself, although the image he thinks he has created is different from the image that is associated with him. Nonetheless, when a man comes to the stage, he fears his image might be hurt. A third reason is that when a man faces a group of people, then he realizes that there must be among the group a few better educated than he himself, more knowledgeable, and more intelligent. By talking out what he is going to, he will be challenging them. These are a few reasons that weaken a man on the stage.

To combat the above three, one might do the following:

(i) Choose a topic, or topics, and study its various aspects with the help of books, reference materials, etc. (Except for Encyclopedias, avoid the Net. Study through books).

(ii) Start with discussions in groups (rather than delivering talks). Take up a topic and speak to a group (of friends) and discuss its various aspects. Do it with several groups.

(iii) When you feel confident that at least in these little groups you are – more or less – the best informed, then you might agree to talk from the stage.

(iv) The first public speech should be in front of a small audience, say of 10-15 people.

(v) The first speech should be a written one, and no more than perhaps a page, if not less.

(vi) Read it out word to word, and end with a thank you. Do not invite questions.

(vii) If forced to answer questions, do not answer such questions as are not directly related to the topic.

(viii) Do not answer questions that are not directly related to the area covered by your paper. That is, the question might be pertinent to the topic, but not with the area discussed in your paper.

(ix) For all irrelevant questions, the answer should be, “Sorry, this is not an area of my study and, therefore, I am not in a position to answer.”

(x) Look for answers to the questions that were raised (pertinent or impertinent) and make notes.

(xi) Revise your written speech in the light of the notes.

(xii) Make it longer by adding another half a page or so and attempt another public appearance.

Gradually, your quality of speech will improve, confidence will be gained, and stage fear will disappear.

Sorry, we have no idea what this marketing system is. Could you please write back important details?

Marriage is something serious. There can be no backtracking. The two are husband and wife, since both were mature at the time of marriage. Now, after it has taken place, it is only they who can break the tie.

The marriage is valid, despite the non-consultation of the Waliyy. The girl has sinned by not obtaining his consent. But the marriage is legal and free of blemish. Of course, if the guardian is still unwilling, he has the right to apply to an Islamic (private) court for separation. But, as we see it, they might not help him much but would rather advice him to accept the fact – unless of course, the Waliyy has a good moral ground for disintegration of a marriage conducted without his permission.

So, the two might inform their respective parents and wait for a while. The storm will bring cool air in its aftermath. When that happens, the young man’s family may arrange a Waleemah. The surprised guests may be told that the marriage took place a couple of years ago. No one will ever want to know when and where (especially when the Biryani is out).

But what if one or both the parents are adamant? Well, this is a problem, which, if it happens, is the problem of the parents. They must resolve the problem they create. Unless there is a moral problem somewhere, why should they oppose a fact?

A second marriage should not be performed. If conducted, it will be termed as “lagh” (meaningless), and the terms and conditions of the first marriage, will remain valid for all legal purposes.

Obviously, we do not know all the complications as it is possible that you too do not know all the complications. Therefore, if the fact of they being husband and wife is not acceptable, then, one wild suggestion is that they separate through divorce. It must be registered in the same register, and all legal bindings fulfilled: mahr, `iddah, and so on. Thereafter, the two can marry again. But if this happens, the pair will have only one revocable divorce to their credit. One more will make the separation irrevocable. Therefore we do not think this is a lovely suggestion.

This is perhaps because of mental and psychic weakness. To strengthen your mind you need to work on yourself at several levels. One, read the Qur’an, its meaning and interpretation. Second, read the stories of Jihad and battles as detailed in historical works (e.g., Ibn Is-haq or Ibn Kathir). Third, participate in washing the dead, accompany to the graveyard as often as possible. If washing is not feasible, visit the graveyard a little after `Asr, the time when the dead are normally brought in for burial. Participate in the rituals. Fourth, visit hospitals, and especially the chronically ill. Fifth, read hard core science. All these will add up and make you psychically stronger.

A psychiatrist’s help may not be sought, unless the fear worsens.