Allah Jalla Jalaluhuhas endowed us, Muslims with a great gift in the form of theDeen of Islam. Allah (Subhanhu wa Ta'ala) says in Qur'an Kareem:
Today I have perfected your Deen for you, completed My bounty upon you and chosen Islam as your Deen. [Qur’an 5:3]
It is now our duty to see that this great bounty from Allah enters our life and the lives of the members of our entire family and remains there upto the end. This requires a great effort.
Let us examine the lifestyles of the following two men, Man A and Man B with regards to the religious efforts they are making on their respective families.
He is a very religious man. Besides regularly praying five times a day (never missing Takbeer-e-Ula) he is also very particular about his Nawafil Salaah, fasting twice every week and giving Sadaqah on regular basis.
However, being the head of the family he is not very strict about his family members, including his wife, or rather, he is very soft with them. They are very far from Deen. They are very much involved in amusements and entertainments of the world. They are not even regular in offering their Salaah. In short each one is living his or her own world totally opposite to that of the head of the family.
Although he is very regular in offering his five-time Salaah and never goes against the commands of Allah, you cannot call him an extremely religious man. He is average in his worship. He lacks the ability to fast extra days besides Ramadhan and is also laxed about offering Tahajjud Salaah.
Notwithstanding all these shortcomings, he is very particular that his family members are not away from Deen. He sees that they do not go against the commands of Allah Subhanahu wa Ta'ala, abstain from un-Islamic activities and are also very regular in offering their daily five-time Salaah.
Which one of the above two has true love for his family?
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible for his subjects. A man is the guardian of his family and he is responsible for them. A woman is the guardian of her husband’s home and his children and she is responsible for them. The servant of a man is a guardian of the property of his master and he is responsible for it. No doubt, every one of you is a shepherd and is responsible for his flock.”
Source: Sahih al-Bukhari 6719, Sahih Muslim 1829.
The role of the head of the family can be compared to that of a railway engine. The function of a railway engine is to pull a train of railcars or railway coaches. A railway engine is worthless if it does not have a train with it.
In the same manner the head of the family being the shepherd of his family, is like the train engine that has the power to pull the 'train' comprising his family members. He has to be conscientious about himself as well as his family members remaining on the right path.
Looking at the state of some of today's families we find it exactly opposite. The head of the family is leading one type of life based on piety while the rest of the family members are on a totally different path, constantly disobeying Allah's commands. His male family members might be keeping away from Masjid for consecutive days yet he is reluctant to reprimand them.
This situation can be likened to the following parable which conveys a very strong message:
A man or the Head of the Family is sitting on a sofa in his living room reciting Qur'an. There are other members of his family, all preoccupied with their smartphones.
Suddenly the doorbell rings. The man waits for someone to open the door but everyone seems deeply engrossed in staring at their screens. Eventually the head of the house himself has to open it.
Hadhrat Ibn Is'haaq narrates the story of Hadhrat Khubayb bin Adi Radiallahu Anhu from Hadhrat Abdullaah bin Najeeh who was informed by Maariya, the freed slave of Hujayr bin Ihaab. After accepting Islaam, she narrated, "He (Hadhrat Khubayb ) was held prisoner in my home. I once saw him eating from a bunch of grapes the size of a human head at a time when there was not a grape to be eaten in all of Allaah's land."
Ibn Is'haaq narrates further from Aasim bin Umar bin Qataadah and Abdullaah bin Najeeh that she said, "When the time for his execution drew near, he asked me to send him a razor so that he may clean himself before his death. I gave the razor to the little boy from the family and told him to give it to the man in the house. By Allaah! I had just sent the boy with the razor to him when I exclaimed, 'What have I done! By Allaah! That man will have his revenge by killing the boy and have a life in exchange for his own!' However, when the boy handed the razor over to Hadhrat Khubayb Radiallahu Anhu, he took it and said, 'By your life! Did your mother not fear any treachery from me when she sent you with this razor?' He then sent the boy off." Ibn Hishaam says that it is commonly believed that the boy was the son of Maariya.
Ibn Is'haaq narrates further from Aasim that the Mushrikeen took Hadhrat Khubayb Radiallahu Anhu out of the Haram to Tan'eem where they intended to crucify him. He then requested, "If you permit, could I please perform two Rakaahs salaah." "Go ahead," they agreed, "Perform your salaah." Hadhrat Khubayb Radiallahu Anhu then performed two complete and perfect Rakaahs of salaah. Thereafter, he turned to the people and said, "By Allaah! But for the fact that you would say I lengthened the salaah for fear of death, I would have performed a longer salaah." It was Hadhrat Khubayb Radiallahu Anhu who was the first to initiate the practice of Muslims to perform two Rakaahs salaah at the time of being executed.
The Mushrikeen then lifted him up and when they tied him on the wooden structure, he prayed, "0 Allaah! We have conveyed the message of Your Rasulullah Sallallahu Alayhi Wasallam. Do inform him tomorrow of what has happened to us." He then added, "0 Allaah! Count each one of them (these Mushrikeen), kill each one of them and leave not one of them alive." He was then martyred.
Hadhrat Mu'aawiya bin Abu Sufyaan Radiallahu Anhu used to say, "I was also present on that day with (my father) Abu Sufyaan and others. I saw my father throw me down on the ground out of fear for the curse of Hadhrat Khubayb Radiallahu Anhu He did this because people used to say that if a person lies on his back when he is cursed, the curse would miss him."
The Maghaazi of Moosa bin Uqba narrates that Hadhrat Khubayb Radiallahu Anhu and Hadhrat Zaid bin Dathana Radiallahu Anhu were both martyred on the same day and it was on that day that Rasulullah Sallallahu Alayhi Wasallam was heard saying, "Salaams to you (two) as well. The Quraysh have martyred Khubayb." It is also narrated that when the Mushrikeen crucified Hadhrat Zaid bin Dathana Radiallahu Anhu, they first speared him to make him forsake his Deen. However, this only increased his Imaan and faith in Islaam. Mosa bin Uqba also narrates that when Hadhrat Khubayb Radiallahu Anhu was lifted on to the wooden structure the Mushrikeen asked him to swear by Allaah whether he preferred to have Rasulullah Sallallahu Alayhi Wasallam in his place (in exchange for his own freedom). Hadhrat Khubayb Radiallahu Anhu replied, "Never! I swear by the Exalted Allaah that I would not even accept a thorn pricking the foot of Rasulullah Sallallahu Alayhi Wasallam as ransom for my life." The Mushrikeen laughed at this. Ibn Is'haaq has reported this with reference to Hadhrat Zaid bin Dathana Radiallahu Anhu. Allaah knows best.
HOW HAZRAT MASEEHULLAH RAHMATULLAHI ALAYHI LOOKED AFTER HIS WIFE
Response: Yes, and many of them claimed that. For this reason, their Sheikh, Muhammad Al Kaashif Al-Ghitaa’, said: “The wisdom of gradual advancement demands it that a set of rulings be made explicit while others are concealed. However he (Sallallahu Alayhi Wasallam) entrusted them to his plenipotentiaries. Each plenipotentiary hands them over to the next to disseminate at the right time as wisdom may demand it, such as restricting the unrestricted, defining the undefined, etc. the Prophet (Sallallahu Alayhi Wasallam) might have mentioned something unrestricted and then later on in his life time stated what restricts it. He might as well decide not to state what restricts it but rather, he entrusts it to his trustee to do the needy at the right time”.(2)
This statement is based on the belief of the Shiites that the Imam is the custodian of the Qur’an and the Speaking Qur’an.
Thus, they fabricated that Ali (Allah be pleased with him) said: “This (i.e. the Qur’an) is the silent Book of Allah, while I am the Speaking Book of Allah”.(3) Their Imams are “the custodians of Allah’s knowledge, the leather suitcase of Allah’s revelation and the bearers of Allah’s religion. On to us Allah’s Book was revealed, with us Allah is worshipped and Allah would have not been known if not for us”.(4) In other narrations, they are “the caretakers of Allah’s secret”(5) and “only with them what is with Allah can be found or comprehended”.(6)
On the basis of the foregoing, restricting the unrestricted in the Qur’an and Sunnah, defining the undefined and the matter of abrogation, as seen by the sheikhs of Shiites, are not put to an end by the death of the Prophet (Sallallahu Alayhi Wasallam) because, in their belief, divine revelation continues…etc.
Of the beliefs of the Shiite scholars is the saying of their Sheikh Muham- mad Al-Maazindaraani that “Surely, the statement of any one our pure Imams is the words of Allah the Almighty. There are no discrepancies in their words, just as discrepancy is not found in the words of Allah. The phase of harmony in their statements is explicit to those who are pristine in mind and unadulterated in nature”.(7)
He also said: “If you say: On this basis, it is permissible for one who reports a hadith on the authority of Abu Abdullah (Allah be pleased with him) from his father to, instead, report it (directly) on the authority of his father or any of the men in the chain of narrators or even to state it as being the statement of Allah the Most High?” I say: “This is a different ruling not inferred from this hadith. However, it is right and correct being inferred from the earlier mentioned hadith of Abu Baseer and that of Jameel on the authority of Abu Abdullah (Allah be pleased with him) that such is permissible and even preferred”.(8)
Al-Kulayni also specified a chapter in his book which he called “Dele- gating the Prophet (Sallallahu Alayhi Wasallam) and the Imams on religious matters”.(9)
Anyone who ponders over the remote consequences of these statements would realize that they are meant to distort and replace the pristine sharee’ah of the Prophet (Sallallahu Alayhi Wasallam) by their so called Imams or any of their followers and so on.
Why don’t they take to what they narrated that the Prophet (Sallallahu Alayhi Wasallam) and their Imams said: “When two hadiths are reported to you from us, place them both on the scale of the Qur’an. Any one that conforms with the Qur’an should be taken and the one that contradicts the Qur’an be dis- carded”?.(10) Why don’t they recall the words of Allah: “ The Day their faces will be turned about in the Fire, they will say, “How we wish we had obeyed Allah and obeyed the Messenger. And they will say, “Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way.”? (Al-Ahzaab: 66-67).
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29 October 2018
Zakaat Nisaab: R 4588.90 Mahr Fatimi: R 11471.76 Minimum Mahr: R 229.79