Imam al-Shāfiʻī, Mālikīs and Egypt: Refuting derogatory remarks

By Mufti Zameelur Rahman

Recently, Nahiem Ajmal (Mufti Abu Layth) has put forward the claim that the great imām, Muḥammad ibn Idrīs al-Shāfi‘ī (raḥimahullāh), a founder of one of the four accepted madhhabs of fiqh, developed his ideas of juristic reasoning based on an emotional detachment from his initial allegiance to the school of his great teacher, Imām Mālik, another of the founders of one of the four accepted madhhabs of fiqh. He claims that although al-Shāfi‘ī was valued as a student of Imām Mālik during his time spent in ‘Irāq and Makkah, when he eventually settled in Egypt, he was eclipsed by Mālik’s more prominent students who had spent a longer time with him, and thus no longer held any authority as a representative of Mālik. As a result of being devalued in this way, al-Shāfi‘ī left his allegiance to Mālik, and developed his own juristic theory, in order to become independent of him and his school. Some of Abu Layth’s claims in order to support this idea are as follows:

  • When al-Shāfi‘ī arrived in Egypt, such prominent and long-time students of Mālik as Ibn al-Qāsim and Ibn Wahb were present
  • Al-Shāfi‘ī was a “little boy” when he went to study with Imām Mālik, probably “around 10 or 11”
  • To the Egyptian students of Mālik, al-Shāfi‘ī was a “nobody”
  • Al-Shāfi‘ī said “Layth ibn Sa‘d is more learned than Mālik” in order to provoke the Mālikīs who had “annoyed him”
  • In Egypt, al-Shāfi‘ī didn’t have “many friends”
  • Al-Shāfi‘ī “couldn’t stand Ashhab” because “Ashhab couldn’t stand him”
  • The isnād-centred theory of jurisprudence outlined by al-Shafi‘ī started with him, and he had no precedent

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Muftī Khānpūrī: Clarity on the issue of photography

By Mufti Ahmad Khanpuri
Translated By: Mufti Saleem Khan

A great and terrible fitna of this time is picture taking. Nowadays the sickness of taking photos is very common in social gatherings, conferences and even in the Haramain Sharifayn. This fitna has become so common that no matter how much one tries to save himself from it, he cannot. This sin has become so common that people do not even consider it a sin anymore. This time of fitna has made the bad appear as good.

In Islam, aside from a dire need, photography is prohibited. In the hadith shareef, those that take photos have been severely condemned and upon such people is Allah’s curse. Such people will be severely punished on the Day of Judgment [Qiyamah]

Some people have a certain soft spot for pictures of the elders and pious people. Some also keep them close as a source of tabarruk. استغفر الله ، لاحول ولا قوة الا بالله

Remember! It is haram to take and possess photos regardless of whose photos they are and what tool was used to take them. Nowadays using mobile phone cameras has become extremely common. People use their phones to take pictures (of animate things) then send then to one another via WhatsApp. This is a major sin.

Now reverting to the issue at hand.

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Concerning slanderous statements against ʼAbū Sufyān: The stance of the ʼAhl al-Sunnah clarified

By Mawlānā Sulaymān al-Kindī

Foreword: The following article attempts to answer and clarify certain comments that we have noticed are in vogue in recent times amongst the Sunnī community. These issues concern mainly on the level of Islām of those who came after the Conquest of Makkah such as ʼAbū Sufyān, the status of individuals such as Muʻāwiyah and the general fitna that gripped the ʼUmmah following the assasination of ʻUthmān. We hope that the response provided by Mawlānā Sulaymān al-Kindī, who is an expert researcher; author; translator and academic, will be sufficient to bring about with clarity the stance of the ʼAhl al-Sunnah with regards to these often controversial and highly emotional issues. May Allāh bless the author and keep the ʼUmmah on the straight path. ʼĀmīn! Mawlānā Sulaymān al-Kindī begins by quoting a sample of comments that he received by mail:

Mail sent to me:

Here is a post of a XXXXX scholar – XXXXXX- who is both provocative and controversial. He denies being Shi’i or Zaydi:

“KNOW YOUR HISTORY: The night before the Conquest of Makkah, the leader of the Kuffar of Quraysh, head of the Umayyad Clan and chief enemy of Islam Abu-Sufyan was brought to the Tent of the Prophet (SAW) under the protection of al-Abbas (RA). When Umar (RA) saw him, he continuously tried to kill him, but the Prophet (SAW) prevented Umar (RA) from that due to the protection granted by his uncle al-Abbas (RA). Thereafter, the Prophet said to Abu-Sufyan: “Isn’t it high time you testified that there is no God but Allah?”. Abu-Sufyan replied: “I guessed if there was another God, he would have helped me by now!”. Then the Prophet (SAW) said: “Isn’t it high time you testified that I am the Messenger of Allah?”. Abu-Sufyan replied: “My heart is still doubtful of that”. Then al-Abbas (RA) looked at Abu-Sufyan and said: “WOE UNTO YOU! TESTIFY OR I WILL CHOP YOUR HEAD OFF”. So Abu-Sufyan proclaimed the Shahadah.” (سيرة ابن هشام و تاريخ الطبري و سيرة ابن كثير)

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Did ʼAmīr Muʻāwiyah curse or order the cursing of ʻAlī

By Shaykh Mumtāz al-Ḥaqq Mālik
Edited byʻAbd Allāh al-Afrīqī 

Shīʻahs [and many amongst the Sunnī’s] are led to believe that ʼAmīr Muʻāwiyah (raḍiya -llāhu ʻanhu) started the despicable innovation of cursing and ordering the cursing of ʻAlī (raḍiya -llāhu ʻanhu) – Allāh forbid!

There is absolutely no authentic proof found in Sunnī sources to support this idea. This is purely a Shīʻah accusation against a noble Companion of Rasūl Allāh (ṣalla Allāhu ʻalay-hi wa-sallam), a scribe of revelation (way), the uncle of believers, ʼAmīr Muʻāwiyah (raḍiya -llāhu ʻanhu).

The only Ṣāḥīḥ narration in Sunnī literature is that by Saʻd ibn ʼAbī Waqqaṣ (raḍiya -llāhu ʻanhu), one of the ʻAsharah Mubasharah, as reported in aī Muslim. Shīʻahs often misquote this ḥadīth to prove their point. The actual ḥadīth is,

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، وَمُحَمَّدُ بْنُ عَبَّادٍ، – وَتَقَارَبَا فِي اللَّفْظِ – قَالاَ حَدَّثَنَا حَاتِمٌ، – وَهُوَ ابْنُ إِسْمَاعِيلَ – عَنْ بُكَيْرِ بْنِ مِسْمَارٍ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، قَالَ أَمَرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا فَقَالَ مَا مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ فَقَالَ أَمَّا مَا ذَكَرْتُ ثَلاَثًا قَالَهُنَّ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم فَلَنْ أَسُبَّهُ لأَنْ تَكُونَ لِي وَاحِدَةٌ مِنْهُنَّ أَحَبُّ إِلَىَّ مِنْ حُمْرِ النَّعَمِ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ لَهُ خَلَّفَهُ فِي بَعْضِ مَغَازِيهِ فَقَالَ لَهُ عَلِيٌّ يَا رَسُولَ اللَّهِ خَلَّفْتَنِي مَعَ النِّسَاءِ وَالصِّبْيَانِ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلاَّ أَنَّهُ لاَ نُبُوَّةَ بَعْدِي ‏”‏ ‏.‏ وَسَمِعْتُهُ يَقُولُ يَوْمَ خَيْبَرَ ‏”‏ لأُعْطِيَنَّ الرَّايَةَ رَجُلاً يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ ‏”‏ ‏.‏ قَالَ فَتَطَاوَلْنَا لَهَا فَقَالَ ‏”‏ ادْعُوا لِي عَلِيًّا ‏”‏ ‏.‏ فَأُتِيَ بِهِ أَرْمَدَ فَبَصَقَ فِي عَيْنِهِ وَدَفَعَ الرَّايَةَ إِلَيْهِ فَفَتَحَ اللَّهُ عَلَيْهِ وَلَمَّا نَزَلَتْ هَذِهِ الآيَة{‏ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ‏}‏ دَعَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ ‏”‏ اللَّهُمَّ هَؤُلاَءِ أَهْلِي ‏”‏ ‏.‏

Saʻd ibn ʼAbī Waqqaṣ (raḍiya -llāhu ʻanhu) said, “Muʻāwiyah ibn ʼAbī Sufyān said (to him) , “What prevents you from making sabb of ʼAbū Turāb (ʻAlī (raḍiya -llāhu ʻanhu))?” So He (Saʻd) said, “Because I remember three things Rasūl Allāh (ṣalla Allāhu ʻalay-hi wa-sallam) said about him. So I will never make sabb of him. Even one of those things would have been more dear to me than red camels…” to the end. (Ṣaḥīḥ Muslim)

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Taqqīyah according to the Ahl al-Sunnah wa ‘l-Jamā‘ah

By Mawlana Hisham Dawood

Taqiyyah According to Ahl Al Sunnah Wa Al Jamā‘ah[1]

Linguistic Meaning of Taqiyyah

Taqiyyah is the act of protecting one’s self from danger.[2]

Technical Meaning of Taqiyyah

To protect one’s self by displaying an action[3],[4] or speech contrary to one’s belief.[5]

Legality of Taqiyyah[6]

Taqiyyah in normal circumstances is impermissible according to the majority of ‘Ulamā’. It is only permissible in times of dire need. Al Imām Al Qurtubī said, “Taqiyyah is not permissible except if one fears death, or being cut up (into pieces), or great harm.”[7] Allāh Ta‘ālā says,

لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً (آل عمران:٢٨)

The believers should not take disbelievers as confidants in place of other believers. And whosoever does that he has no relation with Allāh except if you do so as a protective measure…(Āl ‘Imrān:28) 

This verse is proof for the permissibility of taqiyyah.

When the polytheists of Makkah tortured ‘Ammaār bin Yāsir Radiallāhu ‘Anhu and forced him to utter words of disbelief, Allāh Ta‘ālā revealed the following verse[8]:

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ (النحل:١٠٦)

Whoever disbelieves in Allāh after having faith-not the one who is compelled under duress whilst his heart remains content with belief but the one who is at ease with disbelief- upon them is the wrath of Allāh and for them is a great torment. (Al Naĥl: 106)

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Imām Badr al-Dīn al-‘Aynī in defense of Shaykh al-Islām Ibn Taymiyyah

By Imām Badr al-Dīn al-‘Aynī al-Hanafī
Translated by Shaykh Ismā’īl Ibrāhīm Patel

Badr ‘l-Din Mahmud bin Ahmad al-`Ayni al-Hanafi stated the following in a foreword he wrote for the book “Al-Radd al-Wafir `Ala Man Za`am Ann Man Samma Ibn Taymiyyah Shaykh ‘l-Islam Kafir”[i], [ii], [iii]:[iv]

The author of the book “Al-Radd al-Wafir” has exerted tremendous labour in this uniquely outstanding piece of writing. The refutation of those who anathematise the scholars of Islam and its towering Imams and personalities, who have taken gardens of bounty as their final abode, and have sensed zephyrs of mercy from the Gracious Lord, is clarified in his dazzling array of words.

It is thus proven that those casting aspersions against any one of these scholars, or circulates incorrect information about them, is like the one who tries to blow in the sands or pluck from a thorny tree with his bare hands.

How can it even be permissible for one who identifies with Islam, and has even an iota of knowledge, understanding and an ability to make others understand, to anathematise those whose hearts are innocent and whose belief is not even close to those accusations?

However, one who does not put his personality through the mill would always think the sweet is bitter, just as a sick person. One nitpicking just because he is ignorant of something shows his true colours of enmity. Such a person is crookedly disordered in his discussions, and is nothing but like a coprocreep[v], dying a natural death by smelling a rose; or like an owl harmed by the brightness of light due to its poor eyesight. Such a person does not possess any analytical skills and is grossly lacking in foresight. These people are nothing but empty and barren mediocrities. Those anathematising these scholars are total unknowns, the sons of unknowns, and the weirdest of nonentities. They are spiritually foul, astray individuals and blind followers of deviance.

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Imam John Yahya Ederer’s views on music in Islam deconstructed

By Mawlānā Zameelur Rahman

I read articles from and I am particularly interested in the ones by Imam John Yahya Ederer. I think he writes from a balanced perspective but is also cautious of not giving in to “modernism”.

I do not know his entire background however and sometimes I am scared to accept some things in his articles.

Could you please comment on the following article written by him:

Please find more info about him here:


Introduction by Hazrat Mufti Ebrahim Desai Daamat Barakaatuhum:

Each one of the four famous jurists, Imām Abū Hanīfah, Imām Mālik, Imām al-Shāfi‘ī and Imām Ahmad Rahimahumullāh were giants in the field of knowledge and absolute mujtahids (مجتهد مطلق) who enjoyed academic independence. Their independent views, in spite of their differences, are greatly appreciated. To have consensus of the four Imāms on any particular issue instils deep confidence on that issue. One such issue is the prohibition of musical instruments. It is very unwise of anyone to be inclined to, or accept, a divergent view from the unanimous verdict of four such luminaries in Islam. In all probability, such a view will be fraught with flaws and discrepancies as aptly pointed out by Mawlana Zameelur Rahman in this response to Imam John Yahya Ederer, who painstakingly defended a view in conflict with the unanimous position of the four Imāms. Place your trust and confidence in the elders (the Fuqahā’) of the ummah. This will save you from confusion, and will help you to attain your objective of the pleasure of Allāh Ta‘ālā.

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Authenticity of the story concerning ‘Umar ibn al-Khaṭṭāb burying his daughter alive

By Mawlānā Muntasir Zaman

The story being referred to is as follows,

Once ‘Umar (Radhiyallahu ‘Anhu) was sitting with his companions when all of a sudden he started to laugh after which he began to cry. Those around him asked him, “What made you laugh after which you cried?” He replied,” During the days of Jāhiliyyah (ignorance), we used to make idols out of dates which we would worship and when we would get hungry we would eat them! Remembering this made me laugh. As for my crying, one day, I took my daughter to a field to bury her alive. As I was digging the grave, some dust fell on my beard. My daughter saw this and wiped the dust off my beard. Remembering this made me cry.”[1] 

However, there are some fundamental flaws in this narration.

Firstly, this story has not been recorded by any reliable source.[2]  The names of the children of Umar (Radhiyallahu ‘Anhum) are well documented. However, there is no mention of a daughter that he had buried alive.

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The ḥadīth of Umm Waraqah and the issue of female Imāms

By Mawlānā Zameelur Rahman


A Female named Amina Wadud of Usa started to revive the Islamic topic that a female can be Imam and lead prayer in congregation and also deliver Jumma Khutba and lead Jumma prayer as Rasool (pbuh) permitted UMM WARAKA to lead prayer of DAR.
Do you think this is a FITNA? [sic]


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh.
At the outset, we will present a brief discussion on the hadīth of Umm Waraqah.

Source and Text

There are several versions of this hadīth. Three such versions are presented below:

Imām Ahmad narrates:

حدثنا أنو نعيم، قال: حذثنا الوليد بن عبد الله بن جميع، قال: حدثني عبد الرحمن بن خلاد الأنصاري وجدتي: عن أم ورقة بنت عبد الله بن الحارث أن نبي الله صلى الله عليه وسلم كان يزورها كل جمعة، وأنها قالت: يا نبي الله – يوم بدر – أتأذن لي، فأخرج معك، أمرض مرضاكم وأداوي جرحاكم، لعل الله يهدي لي شهادة؟ قال: قري فإن الله عز وجل يهدي لك شهادة. وكانت أعتقت جارية لها وغلاما عن دبر منها، فطال عليهما، فغماها فى القطيفة حتى ماتت، وهربا، فقام عمر فى الناس فقال: إن رسول الله صلى الله عليه وسلم كان يزور أم ورقة يقول: انطلقوا نزور الشهيدة، وإن فلانة جاريتها وفلانا غلامها غماها ثم هربا فلا يؤويهما أحد، ومن وجدهما فليأت بهما، فأتي بهما، فصلبا، فكانا أول مصلوبين

Translation: Abū Nu‘aym narrated to us, he said: al-Walīd ibn ‘Abdillāh ibn Jumay‘ narrated to us, he said: ‘Abd al-Rahmān ibn Khallād al-Ansārī and my grandmother narrated to me from Umm Waraqah bint ‘Abdillāh ibn al-Hārith that the Prophet of Allāh (Allah bless him and grant him peace) would visit her every Friday, and that she said on the Day of Badr: “O Prophet of Allāh, do you give me permission to come out with you, and attend to your sick ones and treat your injured, that perhaps Allah may grant me martyrdom?” He said: “Stay (in your house), for verily Allah (Great and Glorious is He) will grant you martyrdom.” She freed a female and male slave upon her death, and it became (overly) long for them, so they suffocated her in a cloak until she died, and they fled. ‘Umar stood amongst the people and he said: “Verily, the Messenger of Allah (Allah bless him and grant him peace) would visit Umm Waraqah, saying: ‘Come, we will visit the martyr.’ And indeed so-and-so, her female slave, and so-and-so, her male slave, have suffocated her and fled. No one should grant them shelter, and whoever finds them must bring them.” They were brought and crucified. They were the first to be crucified.[1]

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The peculiar case of women attending football matches in the Saudi state (2014)

Compiled by Abu Yahya

Arab News on Thursday 23 January 2014 published an article entitled “A pleasant soccer shocker: US women in stadium” ( For the purposes of this post this is a direct copy from the Arab News article;

Saudi football fans were taken by surprise on Tuesday when a group of American women turned up at the King Fahd International Stadium in Riyadh to watch the football match between Al-Nasr and Shabab.
According to press reports, the group of women included senior consultants of US congressmen.
The Americans were allowed to enter the stadium after Prince Faisal bin Turki, president of Al-Nasr Club, received a letter from the Shoura Council stating that the women were interested in attending the match. Some of the women were holding yellow jerseys of Al-Nasr.
The news was a big hit on social networking sites because women are not allowed to enter stadiums across the Kingdom to watch football matches.
It also prompted many Saudi men and women to ask the government to lift the ban on Saudi women entering stadiums to watch football and other matches. “Why do the authorities allow foreign women to enter stadiums while they deny Saudi women the same privilege,” one person asked.
Al-Nasr Club and the Presidency of Youth Welfare organized the VIP lounge for the American women to watch the match. “The move was aimed at impressing the Americans with the Kingdom’s advanced sports facilities,” said a presidency official.
Sulaiman Al-Yousuf, manager of King Fahd Stadium, said the presidency instructed the stadium management to allow the women to watch the football match.

In light of the above we now present the following fatawa by leading Saudi ‘ulama (Courtesy: Abu Salih Mu’adh Khan –

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