The ruling on Khalat (mixing in the recitation) between (الظاء) and (الضاد) in the recitation of the Quran.

The question: A message was received in the program from the listener Mr. Abdelfattah As-Sayed Salama, from Cairo. This message consists of three pages. The summary of its content—O respected Shaikh—is that Quran reciters Khalat (confuse,mix) between (الظاء) and (الضاد), and he requests guidance for the people regarding this matter—may Allah reward you with goodness—especially since he has reviewed many research papers in the Arabic language on this topic. He seeks guidance, may Allah reward you with goodness.

The answer by Shaikh Abdul Azeez bin Abdullah bin Baaz (Rahimahullah):

The correct view among the research scholars is that the Iltibas (substitution of) of (الضاد) with (الظاء) does not harm the validity of the recitation, neither in prayer nor in other contexts, because their points of articulation are close, and not everyone is able to distinguish between them. Therefore, the matter is lenient in this regard, and praise be to Allah. Neither the reciter nor others should be strict about this. The teacher of Quran recitation and others should not impose strictness in this matter. If distinguishing between them is easy, then there is no harm, but if not, then the matter is lenient in this regard.

Among those who highlighted this is Al-Hafiz Ibn Kathir—may Allah have mercy upon him—in his commentary on Surah Al-Fatihah at its end, where he clarified that the correct view is that one is excused for this, and strictness should not be applied regarding it, because many people may find it difficult to differentiate between the two letters. And Allah is the source of strength, yes.

Presenter: Allah is the source of strength. May Allah reward you with goodness.

Source: Fatawa Noor Ala-Ad-Darb.

(Translated by Mohammed bin Thajammul Hussain Manna.)

Sawal: Main yeh tasdeeq karna chahta hoon ke Abu Jahl ne Makkah mein aik Musalman aurat ko qatal kiya, yeh kahani kya sahi hai, kyun ke maine kuch logon se suna hai ke yeh kahani be buniyad aur zaeef riwayat par mabni hai, jab ke kuch doosray log iska ulta kehte hain.

Jawab: Alhamdulillah. Seerat ke ulema mein yeh maqbool hai ke Abu Jahl, Sumayyah bint Khayyaat, jo Ammar bin Yasir ki walida thi, Radi Allahu anhum, unka qatil tha, aur yeh baat aam tor par mashoor shuda hai ke woh Islam ki pehli shaheedah thi. Unke qatal ke baare mein jo riwayatain hain, woh mursal hain aur muttasil nahi hain.

Ibn Sa’d ne “At-Tabaqaat” (3/176) mein riwayat ki: Unho ne kaha: Jarir bin Abdul-Hameed ne humein Mansur se, jo Mujahid se riwayat karte hain, yeh bataya: “Sabse pehle jo log Islam ka izhar khul kar karte the woh yeh the: Rasool Allah (Sallallahu Alaihi Wasallam), Abu Bakr, Bilal, Khabbab, Suhaib, Ammar, aur Sumayyah bint Khayyaat, jo Ammar ki walida thi.”Unho ne kaha: “Rasool Allah (Sallallahu Alaihi Wasallam) ko unke chacha ne mehfooz rakha [mehfooz rakha, matlab mushrikeen ke zulm se bacha kar rakha]. Aur Abu Bakr ko unki qaum ne bacha liya.”

Aur baaqi sab ko qaid kiya gaya; unhein lohe ki zira pahna kar dhoop mein rakha gaya jab tak ke woh thakan ki intihayi hadd tak na pohanch gaye. Phir unhein woh diya gaya jo unho ne maanga tha. Har ek ke qabeele ke log unke paas mashkizay (water skin) le kar aaye, pani un par daala aur unhe kinare par uthakar le gaye, siwaye Bilal ke.

Sham (evening) ko Abu Jahl aya, Sumayyah ko bura bhala kaha aur unka mazaak udaaya. Phir usne unhein neze se maar kar shaheed kar diya. Woh Islam ki pehli shaheedah thein. Bilal ke siwa (Bilal ko chhod diya gaya) , jo thakan se itne behaal ho gaye ke mushrikeen ko unki parwaah nahi rahi. Unke gale mein rassi bandh kar, bachon ko kaha ke unhe Makkah ke do pahaadon ke darmiyan ghaseet kar le jaayein.

Bilal lagataar kehte rahe: “Ahad, Ahad” (Ek, Ek – Allah ki wahdaniyat ki taraf ishara karte huwe).

Ibn Sa’d ne “At-Tabaqaat Al-Kubra” (8/207-208) mein bhi yeh riwayat ki: Ismail bin Umar Abu Al-Mundhir ne humein bataya; Sufyan Ath-Thawri ne Mansur se riwayat kiya, jo Mujahid se riwayat karte hain: “Islam ki pehli shaheedah Sumayyah thi, jo Ammar ki walida thi. Abu Jahl unke paas aaya aur unhein unke sharmgah par neze se maar kar shaheed kar diya.”

Ibn Katheer (Rahmatullah Alaihi) ne farmaya: “Imam Ahmad ne kaha: Waki’ ne humein Sufyan se, Mansur se, aur Mujahid se riwayat kiya: ‘Islam ki pehli shaheedah Sumayyah thi, jo Ammar ki walida thi. Abu Jahl ne unhein neze se unke sharmgah par maar kar shaheed kiya.’ Yeh ek mursal hadith hai.” (“Al-Bidayah wa Al-Nihayah” (4/147)).

Hafiz Ibn Hajar (Rahmatullah Alaihi) ne kaha: “Ibn Ishaq ne “Al-Maghazi” mein kaha: Mujhe Ammar bin Yasir ke gharane ke logon ne bataya ke Sumayyah, Ammar ki walida, ko Banu Mughirah ke logon ne unke Islam ki wajah se azaab diya aur woh apne deen ko chhodne se inkar karti rahin, jab tak unhein qatal nahi kar diya. Rasool Allah (Sallallahu Alaihi Wasallam) Ammar, unke walid aur walida ke paas se guzarte, jab woh Makkah ki garmi mein azaab sah rahe hote, aur farmate: ‘Sabr karo, Aale-Yasir, tumhara waada Jannat hai.’”

Aur Mujahid ne kaha: “Makkah mein sabse pehle jo log khul kar Islam ka izhar karte the woh yeh the: Rasool Allah (Sallallahu Alaihi Wasallam), Abu Bakr, Bilal, Khabbab, Suhaib, Ammar, aur Sumayyah. Rasool Allah (Sallallahu Alaihi Wasallam) aur Abu Bakr ko unki qaumein bachati rahi. Baqi logon ko lohe ki zira (armour) pehnai gayi aur dhoop mein rakha gaya. Phir Abu Jahl Sumayyah ke paas aaya aur unhein neze se maar kar shaheed kar diya.”

Isay Abu Bakr bin Abi Shaybah ne riwayat kiya hai, Jarir se, jo Mansur se, aur Mansur Mujahid se riwayat karte hain. Yeh ek mursal hadith hai, lekin iski sanad Sahih hai.

Aur Ibn Sa’d ne bhi ek sahih sanad ke saath Mujahid se riwayat kiya: “Islam ki pehli shaheedah Sumayyah thi, jo Ammar bin Yasir ki walida thi. Woh ek budi aur kamzor aurat thi. Jab Abu Jahl jang-e-Badr ke din qatal kiya gaya tha, to Nabi Kareem (Sallallahu Alaihi Wasallam) ne Ammar se farmaya: ‘Allah us shaks ko qatal kare jisne tumhari maa ko qatal kiya.’” (“Al-Isabah” (13/494-495))

Kholasa (Summary) yeh hai ke Sumayyah ke qatal ka tareeqa aur unke qatil ke mutalliq jo khabar hai, woh ek mursal (munqata) riwayat hai, lekin yeh seerat ke ulema ke darmiyan mashhoor hai. Aisi riwayatein Nabawi seerat aur jangon ke waqiyaat mein qabool ki jati hain, khaaskar jab yeh kisi kisam ki ghair sharii baat par mabni na ho. Quraysh ke har qabeele ne un logon par zulm kiya jo Islam qabool karte aur kamzor tabqe se taluq rakhte. Sumayyah (Razi Allahu Anha), jo Banu Makhzum ki ek ghulam aurat thin, inhi zulm ka shikar huein. Banu Makhzum ke mushrikeen mein sabse zyada dushmanana, zalimana aur takleef dene wala shakhs Abu Jahl tha.
[End of answer. Islamqa.info]

(Tarjuma: From English to Roman Urdu by Fatima Hana bint Mir Hyder Ali.)

Summary by Mohammed bin Thajammul Hussain Manna:

1. Yeh baat bilashuba sahi hai ke Abu Jahl ne Sumayyah bint Khayyaat (Razi Allahu Anha) ko qatal kiya.

2. Yeh kai zaeef sanadon se sabit hai, lekin qareeb hai yaqeen ke, ke Abu Jahl ne unhein unke sharmgah par neze se maar kar shaheed kiya.

3. Woh qisa ke Abu Jahl ne Sumayyah ke pairo ko do oonthon ke saath bandha aur unhein ek dusre se dur bhaga kar unka jisam do hisson mein phaad diya, yeh ghalat hai. Iska kisi zaeef ya maudu sanad ke saath bhi koi hawala nahi milta, na hi Dr. Mahdi Rizqullah ki “As-Seerah An-Nabawiyyah Fee Dau Al-Masadir Al-Asliyyah” mein is ka zikr hai.

Aur Allah hi behtareen jaane wala hai.

Question: The questioner from Al-Aflaj sent this question (may Allah bless him and grant him peace), saying:

“Your Eminence, Sheikh! What is the ruling on doing the Tasbih (saying ‘SubhanAllah’) and Tahleel (saying ‘La ilaha illallah’) on a Subhah (prayer beads, Urdu- Tasbeeh)? Is it permissible? I’ve been using this Subhah to glorify Allah for a long time.”

Shaikh Abdul Azeez bin Abdullah bin Baaz (Rahimahullah) answered:

There is no harm in glorifying Allah with prayer beads, no harm in that, or with pebbles, or with anything like small stones, or with coffee beans, or anything similar, there is no harm in that, or with a rosary; making a rosary is fine, but it is better with the fingers.

The Prophet used to glorify Allah with his fingers -peace and blessings be upon him. So, if one glorifies with something other than that, there is no harm in it, but it is better to glorify with your fingers, especially during prayers in front of people in Mosques, it (Dhikr) should be (done) with your fingers. As for at home, the matter is broader and easier. Yes. (End quote.)

Source: Fatawa Noor Ala-Ad-Darb.

(Translated by Mohammed bin Thajammul Hussain Manna.)

Note: In a narration in Jami At-Tirmidhi 3568 (‘Hasan’ according to Shaikh Zubair Ali Zai Rahimahullah), Aishah bint Sa’ad narrates that her father, Sa’ad bin Abi Waqqas, entered with the Prophet Muhammad (Salallahu Alaihi Wa Sallam) upon a woman using a date-seed or stone for Tasbih (glorifying Allah). The Prophet (Salallahu Alaihi Wa Sallam) advised her of a more comprehensive and superior form of Dhikr (remembrance, Dua), but did not condemn the use of an object for counting. This indicates that the use of prayer beads (Masbahah, Tasbeeh) for Dhikr is not an innovation (Bid’ah), as it aligns with the practice of using physical aids for Dhikr, as was done in the presence of the Prophet (Salallahu Alaihi Wa Sallam).

[Question and answer taken from Islamqa.info|223833 ]

What is the authenticity of the Hadith below?

Abu Udhaynah reported: The Messenger of Allah, peace and blessings be upon him, said, “The best of your women are loving, fertile, suitable, and comforting, if they fear Allah. The worst of your women unveil their beauty, take pride in their appearance, and they are hypocrites. None of them will enter Paradise except as rarely as you see a red-beaked crow.”

(As-Sunan Al-Kubrá lil-Bayhaqī 13478. Translation:abuaminaelias.com)

Answer: Alhamdulillah.

First: Al-Bayhaqi reported in “As-Sunan Al-Kubra” (13478) through his chain of transmission from Abu Adh-Dhuha Al-Kindi that the Messenger of Allah (peace be upon him) said: “The best of your women are loving, fertile, suitable, and comforting, if they fear Allah. The worst of your women unveil their beauty, take pride in their appearance, and they are hypocrites. None of them will enter Paradise except as rarely as you see a red-beaked crow.”

This Hadith has been subject to disagreement among scholars regarding its authenticity. Some scholars, including Ibn Al-Qattan Al-Fasi in his book “Al-Nazar fi Ahkam An-Nazar” (177), have deemed it inauthentic. As-Suyuti inclined towards considering it Mursal (a Hadith with an incomplete chain of transmission), and Al-Bayhaqi preceded him in this assessment. However, Al-Albani authenticated it in “Sahih Al-Jami’ As-Sagheer” (3330) and in “As-Silsilah As-Saheehah” (1849).

Second: In “At-Taysir bi Sharh Al-Jami’ As-Sagheer” (1/532), it is stated: “(The best of your women are those who are) fertile (Al-Walud), meaning those who have many children; (loving) Al-Wadud, meaning those who are affectionate towards their husbands; (obedient) Al-Muwati’ah, meaning those who obey their husbands; (and kind) Al-Muwasiah, meaning those who are gentle. (if they fear Allah), meaning if they fear Allah and obey Him. (The worst of your women are those who are Al-Mutabarrijaat) – meaning those who display their adornments to strangers (nonahram men); (who assume the appearance of men) Al-Mutakhayyilaat, meaning those who are arrogant and conceited; (and those who are hypocrites) wa hunna Al-Munafiqaat, meaning those who resemble them. (None of them will enter Paradise, except as rarely as you see a red-beaked crow.”), meaning those who enter Paradise will be few, just like the crow with a red beak.”

And Allah knows best. End quote.

(Translated by Mohammed bin Thajammul Hussain Manna.)

Q: Some people consider any kind of criticism of the current rulers to be Kharjism (a quality of the Khawarij sect), what do you say about them?

A: First of all, it is important to know that there is a difference between the Islamic caliph and the current democratic ruler. In reality , the democratic ruler is not even considered a ruler (Hākim) as he doesn’t have general authority which a Islamic Khalīfah would have. Therefore, adapting the Ahadith about the honour of Islamic Khalīfah to the current democratic ruler is not allowed in any way, but in some cases it will be a semantic distortion of the Hadiths.

Without a doubt, Khurooj (fighting to take away the government from the ruler) is not permissible for any Muslim ruler, because the reason for the illegitimacy of Khurooj is the bloodshed of Muslims, which is not permissible in any case, but regarding criticizing the Muslim ruler, there’s explanation for it. Yes, the criticism directed towards (or that which encourages) Khurooj is not correct in any case, however criticizing the Munkar (evil) is necessary, in the same way political criticism which is allowed by the current democratic system itself can be done.

Remember that criticism of the ruler’s personal faults for reform will be done to his face (infront of him), not behind his back. However, those Sharī’ errors related to public, it is important to inform the public about the defects.

Regarding political criticism, it can be directed at the current democratic ruler, but it cannot be directed at the Khalīfah, because criticizing him means disobedience to him which is not permissible as it breaks the unity of Muslims, which is very important to (continually) remain. While political criticism can be made in the democratic system, because the idea of unity of Muslims is not possible at the first place, but the existence of opposition party is necessary here.

Secondly, this system itself allows criticizing the government, rather encourages it.

Thirdly, the democratic or national rulers, neither hold the honour of being a Khalīfah, neither do they have public authority and nor are these rulers, with their gross evils, worthy of being considered as sympathizers of the Muslim Ummah.

Calling the political type of criticism of democratic or national rulers as Khurooj is ideological extremism and the holders of this thought are misrepresenting the blessed Ahadith and the texts of the Imams and Salaf, and they want to give respect of a Khalīfah of the Muslims to a democratic or a national ruler, which is proof of ignorance of the current situation.

Because of this ideological extremism, the concern of these people, till today all their strictness is only on Muslims. These people never stand with the Muslims in any matter, but in many cases they openly become the companions of the infidels.

These people have slandered many of the senior scholars of Ahlus Sunnah just because they criticised a political evil. It should be remembered that this behavior of theirs is a precursor to Fithna (trials and tribulations) . May Allah protect us from all evils. End quote.

-Answer by Shaykh Ghulam Mustafa Zaheer Hafidhahullah.

(Translated by Shuaib Ahmad bin Abdul Hameed, M.A (Arabic), The New College, Chennai (Tamil Nadu, India))

Shaykh Ghulam Mustafa Zaheer Amaanpuri (Hafidhahullah) is from amongst the senior Ahlul-Hadith scholars in Pakistan.