Light of the Age

The Meaning Behind Nur uz-Zamaan Institute's Logo

2010-07-17T21:04:00.001-04:00

The Meaning Behind Nur uz-Zamaan Institute's Logo
by Imam Na'eem Abdullah

It is with good reason why every event flyer, book, or cd we publish has the logo of Nur uz-Zamaan Institute attached to it. This logo is an attempt at illustrating the relationship between two very special people. Our organization is named after ‘Uthman ibn Muhammad, better known as Shehu or Shaykh ‘Uthman Dan Fodio. He was also known as ‘the light of the age’ or ‘Nur uz-Zamaan’. It is our desire to give you the historical background about this logo used to represent Nur uz-Zamaan Institute. Our logo represents the relationship between him and the best thing Allah has ever created – Prophet, Muhammad, may Allah bless him and grant him peace.

After the death of Prophet Muhammad, may Allah bless him and grant him peace, his nur (light) in this world started to dim. There was a need for that light to shine brighter in the darkness that was slowly starting to overspread the hearts and minds of men. This darkness of ignorance had to be dispelled by the nur (light) of truth. Outright disobedience to Allah, the Most High, corruption in the governments and the mixing of truth with falsehood was starting to become the norm. Thus Allah sends a reviver or a Mujaddid to renew the light or the Sunnah of our beloved Prophet in every generation. In the twelfth century of Islam – more specifically 1794 - at the age of 40 Shehu Uthman Dan Fodio reached the highest pinnacle in his devotion to Allah. His entire life had been predicated upon a strict imitation of the Messenger of Allah, motivated by a deep sense of yearning to meet him, may Allah bless him and grant him peace. Because of this love and imitation in those areas that he had control of, Allah blessed him to follow the Prophet in those areas in which he had no control over.

In the same way that the Prophet Muhammad, may Allah bless him and grant him peace, received his first revelation at the age of forty (40), the Shehu had his first major spiritual opening at the age of forty. Just like the Prophet, may Allah bless him and grant him peace; he was always calling his people to the religion of Allah everywhere he went. He even convinced tyrannical rulers like Bawa of Gobir, to respect and honor the religion of Allah and His Messenger, Prophet Muhammad, may Allah bless him and grant him peace. Bawa initially tried to assassinate the Shehu, but as he sat and contemplated, he realized that this was not going to happen. He then attempted to bribe the Shehu with 500 mithqaals (over four and a half pounds) of gold. This was similar to what many of us call ‘the offer of Quraysh’. Prophet Muhammad, may Allah bless him and grant him peace, was propositioned by the Quraysh to stop preaching. They offered him power, women, fame and wealth, he turned all of that down by stating to his Uncle, Abu Talib, "If they were to put the Sun in my right hand and the Moon in my left on the condition that I abandon the path that I am on, I would not give it up until Allah has made it victorious or I have perished trying." The Shehu said, “I nor those who listen to my words desire this gold.” He did offer the following as a resolution and said, “I desire five ‘cloaks’.” The tyrant said’ ‘What are they?’ The Shehu said, “The first ‘cloak’ is that you [1] leave me alone to call the people of your land to Allah. The second is that you [2] not prevent anyone who desires to answer my call. The third is that you [3] show respect to everyone who wears the skull cap and turban. The fourth is that you [4] free all those in your prisons. And the fifth is that you [5] not take unjust taxes from your subjects.” The ruler agreed to the five ‘cloaks’ and the remainder of the evil scholars, who were not with the Shehu, returned with their ill gained wealth.

In the same way that the Prophet was forced to migrate from Mecca to Medina, the Shehu was forced to leave his homeland because of his Islamic activities. He and his Jamaa’ah made hijrah from Degel to Gudu in 1804. Even the direction of the hijrah is the same because Gudu is north from Degel in the same way that Medinah is north of Mecca. The Shehu died in the year 1817 at the age of sixty-three (63). In this way Allah, the Most High, has honored the Shehu in the same way that He honored Abu-Bakr and ‘Umar – by dying at 63 years of age just like the seal of the Prophets- Muhammad ibn Abdullahi, may Allah bless him and grant him peace.

The Shehu’s life and works are well-documented and the affects of his legacy are still felt to this very day. However, anyone who looks into the life of this great man will realize that the secret to his illuminated life is in the fact that he was only a reflection of his beloved – The Messenger of Allah. The Moon doesn’t have any light of its own, it is only a reflection of a much greater body – the Sun. The Shehu became ‘the light of the age’ because he reflected and revived the nur – or light - of Muhammad in an age of darkness. We at Nur uz-Zamaan Institute hope to inherit and spread that same light. This is why we chose the light of the moon for our logo. All success is from Allah!

Notes From the 1st Ihya us-Sunnah Class

2010-04-01T15:50:00.000-04:00

In the Name of Allah, Most Gracious, Most Merciful
Notes From the 1st Ihya us-Sunnah Class
By Na’eem Abdullah

http://www.nuruzzamaaninstitute.org/
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/

This was the 1st of a series of ongoing classes. This class is based on the book named Ihya us Sunnah wa Ikhmaad ul-Bid’ah, which means “The Revival of the Sunnah and the Destruction of Innovation.” This blessed book has been written by the Amir, Mujaddid, Mujahid, and Wali of Allah - Shehu (Shaykh) ‘Uthman ibn Muhammad (better known as “Dan Fodio”). The translation being used is that of Shaykh Muhammad Shareef bin Fareed.

The class is aired live on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884 on Sunday at 8pm. When calling in you may press the number “1” on your keypad – this notifies us that you have a question or comment – then we will bring on the air, Inshaa’Allah. If you miss the class you can always download it later at the website mentioned above. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!

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The Author's Preface

In the name of Allah the Beneficent the Merciful, may peace and blessings be upon our master Muhammad and upon his Family and Companions. Says the poor slave in need of the mercy of his Lord - Uthman ibn Muhammad ibn Uthman - famous as Dan Fuduye`, (may Allah engulf him in His mercy - Amen).

All praises are due to Allah: who raised the supports of the Sunna and exalted its lamps; who diminished the existence of innovation (al-bid`a) and eclipsed its lights; who elucidated the evidences of truth (al-haqiqa) and revealed its secrets; who laid bare the path of falsehood and wiped out its traces; who clarified the procedures of the spiritual realities (al-haqa'iq) and constructed its mysteries; and who commanded us to follow the Sunna and to adhere to its traditions. May the best prayers and most abundant peace be upon our master Muhammad and upon his family and Companions - all of them. May Allah be pleased with the best of the Followers (Taabi`een), the right-acting scholars, the four Imams who exercised independent judgment, and those who follow them until the Day of Judgment. This is the book called:

The Revival of the Sunna and the Destruction of Innovation

It will be of benefit, if Allah wills, to whomever relies on it for his beliefs and behavior. It has been arranged into chapters so that each chapter could stand alone with regard to its meanings and what may be sought from it. This will make it easy for comprehension and to facilitate those who may desire to examine a particular issue according to its subject. If mistakes, delusions, shortcomings, heedlessness, forgetfulness, ignorance and offense appear in this text, then it is from my nafs and from Satan. This is because creation is susceptible to that and even more; which only testifies that Allah and His Messenger spoke truthfully. However, if good appears from it, then it is from the bounty of Allah and His mercy.

We ask Allah the Mighty, the Lord of the Tremendous Throne, that He make this book sincerely for His Generous sake and that He makes it a proof for us and not against us. We ask that He show us his blessings on the Day of Standing before Him and when human beings decompose in their graves. We ask Him that He cause this book to be of benefit to everyone who examines it, is spurred on by it, acquires it, writes it down, studies it, and contemplates its meanings -- openly and secretly. We ask Him for forgiveness, mercy, pardon, concealment of our faults; and the sealing of supplication for us, our parents, our Shaykhs, their Shaykhs, those who taught us, those who benefited us and for all the Muslims. Amen . . .O Lord of the Worlds.

Introduction

Let the critic of this book know that my aim in it, Allah willing, is the revival of the Sunna of Muhammad and the destruction of satanic innovation. My intention in it is neither to bring shame upon people nor to engage in finding faults with them. Whoever aims to revive the Sunna of Muhammad and to remove satanic innovation for the purpose of offering sincere advice to the Muslims, Allah will be responsible in aiding him. However, he whose aim is to bring shame upon people and be preoccupied with their faults, Allah will question him and reckon with him. For whoever pursues the faults of his brother, Allah will pursue his faults until he exposes him, even if he be in the recesses of his home. Believers ask for excuses while hypocrites pursue the faults of others and Allah helps a person as long as he helps his brother. It is related in the Muwatta , “Do not examine the faults of people as if you were a Lord, but rather examine your own faults as though you were a slave.” As-Sulami said in his Kitaab `Uyuub 'n-Nafs, “Among the faults of the self (nafs) is being preoccupied with the faults of people and being blind to one's own faults.” Muhammad ibn Abdullah ibn Shaadan said, “I heard Ibn Zaydan say, ‘I saw some of the people who had many faults, as a result they were quiet concerning the faults of other people. Thus Allah covered their faults and wiped them out. Then I saw some of the people who did not have faults but were preoccupied with the faults of other people, as a result many faults befell them’.”

If you have realized the liability in bringing shame upon people and being preoccupied with their faults is a grave deed and a tremendous sin - then know also that the excuse for objecting (al-inkaar) to anyone is difficult. Rather, those to whom one objects are excused. This is so based upon what Shaykh Izza 'd-Deen ibn Abd as-Salaam said, “Objection (inkaar) can only pertain to that about which there is agreement concerning its obligation (i'jaab) or its prohibition (tahreem). Whoever avoids doing that which there is a difference of opinion concerning its obligation; or performs an act in which there is a difference of opinion concerning its prohibition (while following the scholars in that) - then there is no objection against him. There can only be objection to him if he is following the scholar in an issue whose legal judgment has been repealed (yunqudu). If he is ignorant of that, there is no objection against him. However, there is no harm in guiding him to what is more correct. There is no objection to him because he is not committing something clearly forbidden. This is because it is not incumbent upon him to follow the one who says it is forbidden (at-tahreem) nor is it incumbent upon him to follow the one who says it is an obligation (al-ijaab).”

In the Takhlees al-Ikhwaan it says, “There is no harm in guiding the common person to that which is the most well known (al-ahwatt) in his deen. However, he is not to be guided by the theories of the mujtahid. This is in order that he can be returned to the more acceptable proofs. The disagreements of the scholars is a mercy. Based upon that, objection is not permitted except for him who knows that the action which he is prohibiting, there is absolute agreement concerning its prohibition - and the action which he is commanding, there is absolute agreement concerning its obligation. What we mean by objection in this context is the prohibited objection, because if it can be objected to - then the proof upon which it depends can also be objected to. Further, if it can be commanded - then that commanding should be done with sincerity and guidance, which is giving good advice and excellent deeds.”

Ibn al-Hindi said, “Do not oppose everyone who passes judgment concerning a problem from the issues of the branches of the deen, except when you are certain that his judgment contradicts the Qur'an or the Sunna. If you are not certain of that, then do not raise objection to his judgment. Even when you realize that his judgment contradicts the Mudawwana or other books of jurisprudence." In the at-Taqyeed it says, "Whoever follows a particular madhhab, then it is incumbent upon him to choose the legal decisions of whomever he wishes from the scholars of that particular madhhab. This is because he is an uncritical adherent (qallada) of a madhhab." Al-Ghazali said, may Allah be merciful to him, "It is the duty of the common to be occupied with his worship and his livelihood, and to leave knowledge to the scholars." I say: what he intended by that is that the common person should leave knowledge to the scholars regarding discussion and disputes, but not with regard to seeking knowledge.

Al-Ishbili said in his commentary of the al-Arba`een of an-Nawawi , "Truly commanding and forbidding is only incumbent upon the one who is knowledgeable of that in which he is commanding and forbidding. If it is from the matters of the outward, like the prayer, fasting, fornication and adultery, drinking intoxicants, and the like - every Muslim is knowledgeable of these. However, when it is from the details of actions and words, and what is included in the realm of independent judgment (al-ijtihaad) - then there is no way for the common person to enter into any discussion concerning that, nor is there anyway for them to object to it. That is only fitting for the scholars to do, since the scholars only object to that in which they are agreed upon (ma ajma`a `alaihi). As for that in which there is disagreement (al-mukhtalaf), there is no objection concerning it." He then said after a few words, "However, (the scholar) should be willing, out of sincerity, to emerge from differences, because that is better, more accepted and highly recommended for his own actions and others. This should be encouraged by way of gentleness. The scholars are unanimously agreed (muttafiquun) to eventually emerge from differences of opinion." In the ad-Durari it says, "Whoever is strict, Allah will be strict with him. What Allah ta`ala desires from this umma when disagreements occur among them is that ease may result. It is for this reason that Allah revealed to them an Arabic book, since Arabic language is sufficiently vast and is capable of embracing diverse meanings."

I say: Consensus (al-ijma`) upholds that the various opinions of all the mujtahids are paths which lead to Paradise and are roads which lead to blessings. Thus whoever takes a path from among them, will in effect arrive at what they arrived at. Whoever digresses from their paths, it will be said to him, 'Away with you'. It is therefore permissible (yajuuz) to imitate them in all of their opinions, except when it contradicts the letter of the Qur'an, the letter of the Prophetic traditions, the fundamental principles (al-qawaa`id), consensus (al-ijma`), or clear analogy (al-qiyaas al-jalli). So understand! Therefore, if you have understood what we have put forward concerning [1] the liability of bringing shame to others; [2] that being preoccupied with their faults is indeed a grave deed and tremendous sin; [3] that the excuse for objecting to them is a very difficult; and [4] that they are indeed excused - then know also that it is not permitted (laa yajuuz) for you to hate the sinful (al-faasiquun) from among the people of Laa ilaha illa Allahu for any reason, not to speak of the pious among them. Rather, you should hate their sinfulness (fisq), and love them for their Islam. This is because their sinfulness does not take them out of the realm of Laa ilaha illa Allahu.

Ibn Ata'i Allah said as a warning and an admonition in his al-Misbaah, "Beware of having enmity of the people of Laa ilaha illa Allahu, for they indeed possess general friendship (al-wilaayat'l-`aamat) from Allah, for they are the saints of Allah (awliya Allah). If they were to make mistakes or if they were to come with errors as near in size to the earth, while they have not associated anything with Allah, then Allah will meet them with its like in forgiveness. Whoever has the friendship of Allah established for him, then it is forbidden to make war against him. For whoever makes war with him, has declared war against Allah. Whoever makes war against Allah, Allah has declared that He will repay him in this world and the next. Therefore, whenever it is not clear whether a person is the enemy of Allah - by Allah! never take him as your enemy! The least of your states when you are ignorant of him is to be slow at drawing conclusions about his affair. However, when you are aware that he is indeed the enemy of Allah and that he is associating partners with Allah, then stay clear of him in the same manner which Ibrahim the Friend (upon him be peace) did with regard to his father Azara. Allah ta`ala says, "But when it became clear to him that he was an enemy of Allah, then he stayed clear of him." Further in the Takhlees 'l-Ikhwaan it says after the words of Ibn Ata'i Allah, "In this is enough for the one whom Allah has singled out for his forgiveness. This is because whoever finds someone who can remove from him the commitment of having enmity towards a Muslim, has profited greatly. Whoever imitates (qallada) a scholar will meet Allah secure, without doubt."

If you were to say, "What is an example of hating the sinful (al-faasiquun) for their sinfulness and loving them for their Islam?" Then I would answer with what al-Ghazali said about that in his al-Ihya' concerning the one who had a beautiful wife who was corrupt (faajira), "He loves her from one respect and he hates her from another respect." Abu'l-Hassan as-Shadhili said, "Show respect to the believers even if they be disobedient sinners (`usaat mudhnibeen), establish the legal punishment (al-huduud) upon them, then avoid them as a mercy towards them and do not console them." Ahmad az-Zaruuq said, "What is intended by these words of Abu'l-Hassan as-Shadhili is that everyone who has an apparent connection with Allah ta`ala, whether that connection be perfect or deficient, truthful or insincere - it is incumbent to esteem him and show him respect. It is obligatory to honor him and extol him in accordance with his spiritual state without showing scorn or disregard for him. Never follow anyone except he whose knowledge is sound, whose piety is sound and whose penetrating inner-vision is sound. Verily affinity with Allah is a tremendous thing and affiliation with Him can only occur by His assistance."

O Allah! make us successful at following the Sunna of Your Prophet Muhammad,
may Allah bless him and grant him peace, by his standing with You!

The Importance of Eating Permissible and Wholesome Foods: Part 5/Conclusion

2010-03-10T22:58:00.000-05:00

The Importance of Eating Permissible and Wholesome Foods

Part Five
Conclusion

By Na’eem Abdullah

www.nuruzzamaaninstitute.org
http://www.lightoftheage.com/
nuruzzamaan.blogspot.com

صَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ آلِهِ وَ صَحْبِهِ وَ سَلَّمَ تَسْلِيماً

الْحَمْدُ لِلَّهِ وَ كَفَى وَ سَلاَمُ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى أَمَّا بَعْدُ: فَيَقُولُ اللهُ تَعَلَى:

In the Name of Allah, Most Gracious, Most Merciful. May Allah bless our master (sayyidina) Muhammad, his family and companions and give them peace. All Praises are due to Allah, He is sufficient (for us). Peace be upon His slaves, who He has chosen. As to what follows:

It was not our intention deal with the subject of animal slaughter in its totality. Our aim and objective was only to clarify some of the misconceptions that have become widespread during our time. These misunderstandings have led to many blameworthy practices that all stem from the consumption of the haram.

We have shown – by the grace of Allah – [1] that the first and last prohibition revealed to mankind was a dietary one. [2] The meat that was prohibited during the end of the Prophet’s mission was the same as it was at the beginning of his mission; unlike alcohol which was made unlawful in stages. [3] Eating properly slaughtered meat was directly connected to our belief system (‘aqeedah) by the Prophet, may Allah bless him and grant him peace, himself. It is an outward sign that one is a Muslim and the opposite is true as well. [4] Eating properly slaughtered meat is so critical that Allah has made it incumbent on the regular believers to live up to the Prophetic standard. [5] Eating haram meat is a direct cause for having ones du’a (supplication or prayers) rejected by Allah. [6] The consumption of haram makes one lazy in his or her worship (‘ibaadah) along with several other negative consequences. [7] Muslims are not permitted to eat several categories of meat that have not been slaughtered properly. This restriction is not only limited to pork. [8] Most of the meat found in supermarkets and restaurants are not permissible for Muslims to eat. [9] Muslims are allowed to eat the meat of the ‘People of the Book’, but that is with conditions: (a) the method of slaughter must be proper (and we have discussed this at some length), (b) the name of Allah must be mentioned at the time of slaughter, and (c) the slaughter must a Kitaabi. These conditions are the same as those that must be upheld by a Muslim when he slaughters an animal. [10] Saying ‘Bismillah’ over haram meat does not make it halaal (permissible) to eat.

As we have mentioned it was not our intention to cover the subject of animal slaughter in its totality. However, if one wants to delve a little deeper into the subject matter we recommend reading The Islamic Laws of Animal Slaughter by Mufti Muhammad Taqi Usmani; which we have been quoting extensively throughout this discourse.

We will conclude by saying what Shaykh ‘Uthman Dan Fodio said in his book ‘Umdat ul-‘Ubaad (The Support of the Slaves of Allah). “Whoever devotes himself to what is in this book and takes some benefit from it, I ask that he include me in his pious supplication, that Allah may benefit me by it in this world and the hereafter. It has been related in Sahih Muslim on the authority of Abu Dardaa', may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace said,

“The supplication of an individual Muslim for his brother who is absent is answered. There sits at his head an angel charged with his needs. Whenever he supplicates for blessings for his brother, the angel charged with his affairs says, Amen-and the like for you.”

"Just Say Bismillah and Eat it"

2010-03-04T16:53:00.000-05:00

In the Name of Allah, Most Gracious, Most Merciful

The Importance of Eating Permissible and Wholesome Foods

“Just Say ‘Bismillah’ and Eat it”

Part Four

By Na’eem Abdullah

http://www.nuruzzamaaninstitute.org/
http://www.lightoftheage.com/
nuruzzamaan.blogspot.com

In the Name of Allah, Most Gracious, Most Merciful. May Allah bless our master (sayyidina) Muhammad, his family and companions and give them peace. All Praises are due to Allah, He is sufficient (for us). Peace be upon His slaves, who He has chosen. As to what follows:

The above-mentioned statement, along with its application, is one that has been misunderstood for a very long time. This misunderstanding has increased – in the opinion of this writer – over time, with the help of legal rulings issued outside of their proper context. In the last section (part 3), we clarified the reality of those types of rulings (fataawa) and the irresponsibility of those who continue to issue them. In these fataawa, we find that the verses of the Qur’an and the statements of the Prophet, may Allah bless him and grant him peace, are true and correct; however the context and application are far off of the mark. Once a group of the Khawaarij was with Ali ibn Abi Taalib, may Allah be pleased with him, and began to quote or paraphrase the Qur’anic concept:

Which means “There is no judgment or legislation (hukm) except for Allah.” When Ali heard them say this he said :

“A truthful statement, but falsehood is intended by it.”

In the previously-mentioned fatwa, the shaykh is attempting to put forward the argument that we should not inquire about the method of slaughter. “As far as the methodology of the slaughtering, we do not inquire about the method because if an action has occurred ‘min ahlihi’ [at the hands of those suited to perform such an act] the conditions surrounding that act are not asked about. We find in saheehul-bukhaaree: “It is related by A’aishah (radiyallaahu ‘anhu) that a group of people said to the Prophet (sallallaahu ‘alayhi wa sallam) ‘Some people came to us with some meat about which we didn’t know whether the name of Allah was mentioned over or not’ and he replied ‘sammoo’ [Say the name of Allaah] over it yourselves and then eat. She [A’aishah] said that these people had just recently been from the kuffaar [i.e. just became Muslim and the question was not asked as to the method of slaughter]. This rule therefore applies to the Jews and the Christians about whom we don’t know whether or not they have mentioned Allaah’s name or not because their slaughtered meat is halaal [permissible] to us.”

Before putting this fatwa into its proper context, let us go back to the hadith itself.

‏On the authority of Aa’ishah, may Allah be pleased with her, Some people said to the Prophet, may Allah bless him and grant him peace, "Some people bring us meat (al-lahm) and we do not know if they have mentioned the name of Allah on slaughtering the animal or not." He said, "You yourselves mention the name of Allah on it and eat it." She (Aa’ishah) said, Those people had recently embraced Islam.

This narration can be found in Imam al-Bukhari’s Saheeh, in the “Book of the slaughtered meats of the Bedouin Arabs and their sacrifices.” Many Muslims quote this narration, leaving out Aa’ishah’s last statement, which gives the false impression that the mentioning of Allah’s name at the time of eating substitutes for the mentioning which is supposed to take place at the time of slaughter. Sometimes the narration found in Imam Malik’s Muwatta is quoted:

‏Yahya narrated from Malik, on the authority of Hisham ibn ‘Urwah, fro his father, may Allah be pleased with him, that he said: The Messenger of Allah, may Allah bless him and grant him peace, was asked. It was said to him, “O Messenger of Allah, Verily some people from the desert (ahl al-baadiyah) bring us meat. And we do not know whether they mentioned the name of Allah over it (sammu Allaha ‘alayha) or not. The Messenger of Allah, may Allah bless him and grant him peace said, “Mention the name of Allah over it and then eat it.”

And then there is the other narration, which can also be found in al-Bukhari,

Aa’ishah reported: They enquired: O Messenger of Allah, there are people here whose conversion from polytheism is recent. They come to us with meat but we don’t know whether they recite the name of Allah over it or not. He said: “Mention the name of Allah and eat.”

All of these narrations make it clear that the meat was being slaughter by new Muslims and it was not clear whether they knew how to slaughter properly or not. These ahadith merely indicate to us that we need to have a good opinion of our fellow Muslims if they are the ones doing the slaughtering. Haafiz Ibn Hajar al-‘Asqalaani writes in his explanation of this hadith:

Ibn at-Teen states: “There is no legal burden [upon Muslims] to verify whether Allah’s name has been mentioned if a slaughtering is done by someone other than them and they are ignorant of whether Allah’s name was mentioned or not. The slaughtering is judged unacceptable only if it surfaces with certainty that the slaughterer did not mention Allah’s name. It is also possible that this hadith means that if the meat comes from someone whose slaughtered animal becomes lawful if he does in fact mention the name of Allah, then mentioning His name before eating makes the meat lawful if you do not know whether His name was mentioned at the time of slaughtering. We can gather from this understanding that all meat found in the Muslim markets is judged to be lawful, as is meat slaughtered by Muslim Bedouin Arabs, because for the most part, they know about the requirement of mentioning Allah’s name. Ibn ‘Abd al-Barr has firmly settled on this conclusion.”

“…When the People of the Book make up the majority of a country’s populace, the ruling is like the one for Muslim countries. However, if it is known with certainty, or it is the dominant belief of the People of the Book in a given country generally do not slaughter animals according to the prescribed method, then eating any given meat is not lawful until one determines that it has been slaughtered properly. And this is the case with most western countries today…”

After a careful examination of all of the above narrations of the hadith in which the Messenger of Allah, may Allah bless him and grant him peace, tells us to mention the name of Allah over the meat and eat it, along with its commentary, it becomes abundantly clear that this hadith is not a license to eat any meat one wishes. The context and application of this hadith clearly establishes [1] that the slaughters were Muslim, and [2] there was doubt about Allah’s name being mentioned at the time of slaughter. It is certain, without a shadow of a doubt, that the meat found in American markets and restaurants is not slaughtered according the Islamic method nor is it slaughtered according to the injunctions set forth in the scriptures of the Jews (unless it is Kosher) and the Christians. And they certainly do not mention the name of Allah over the animals at the slaughter houses. Therefore these Prophetic narrations cannot be invoked because there is no doubt regarding the unlawful method of slaughter used in this and other non-Muslim countries. This also – once again – shows how fatwas are being used to circumvent what Allah and His Messenger have enjoined upon us. Again, the fatwa (or at least that portion of it) is correct but it is not applicable here. That is why fatwas about American realities must come from American scholars. And Allah knows best!

Success is with Allah

O Allah! Show us the truth as true and make us follow it. Show us falsehood as false and make us avoid it.

Notes From the 2nd ash-Shifa Class

2010-02-25T21:29:00.001-05:00

In the Name of Allah, Most Gracious, Most Merciful
Notes From the 2nd ash-Shifa Class

By Na’eem Abdullah

www.nuruzzamaaninstitute.org
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/
During this class we covered the first section of the book Ta’leem al-anaam of Abdullah Dan Fodio, may Allah have mercy on him. This class was short as this is the shortest chapter of this blessed book. We pray that everyone obtains some benefit from this, it is included below.

If you are physically unable to attend the classes on Friday’s after Maghrib you can listen live via conference call by calling (712) 429-0690 and enter pin# 877870. The class is also recorded and aired on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884 on Tuesdays at 8pm. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!

The First Section
On Allah’s Praise of the Prophet

Allah ta’ala has praised the Prophet in the best manner by His words, "There has come to you a Messenger from among yourselves, who grieves over your discomforts, full of concern for you, compassionate and merciful to those who believe.”

In this verse is an indication that his people (the Makkans) were thoroughly aware of his nobility (sharafahu) and kindness (fadlahu) towards them, his truthfulness (sidqahu), integrity (amaanatahu), his sincere advice to them (naseehatahu lahum), and his concern in guiding them. They were aware of the intensity of dislike for what distresses them in this life and the Hereafter (ad-dunya wal-akhirah) and his compassion and mercy towards those who believe. For He honored him by giving him two of His own names: the compassionate and the merciful (ra'uf, rahim).

He ta’ala has further praised him, may Allah bless him and grant him peace, by His words, "Whoever obeys the Messenger has obeyed Allah." Allah knew of the inability of mankind in obeying Him on their own accord, therefore He set up between Him and them a created being from among their own species. He ta’ala invested this created being with some of His own qualities of compassion (ar-ra'afa) and mercy (ar-rahma). He then made obedience to him like obedience to Himself.

Allah ta‘ala has praised him further by His words, "We have not sent you except as a mercy to all the worlds." Therefore, whoever is touched by any aspect of his mercy is saved in both worlds. He, may Allah bless him and grant him peace, is ‘a mercy to all the worlds' meaning to both the jinn and mankind. He is a mercy to the believers by guiding them, a mercy to the hypocrites by granting them security from being killed, and a mercy to the disbelievers by deferring their punishment. It has been related that the Prophet, may Allah bless him and grant him peace, said to Jibril, "Has any of this mercy touched you?” He replied, "Yes, I used to fear what would happen to me, but now I feel safe because of the way Allah praised me when He said.

'Possessing power, secure with the Lord of the Throne, obeyed, then trusting'. " It was said about His words, "If you were to try enumerating the blessings of Allah, you could not count them." It is said His blessings (ni’ma) means Muhammad, may Allah bless him and grant him peace, and the like of what we have mentioned from the Qur'anic verse. And Allah gives success in arriving at the truth.

Notes From the 1st ash-Shifa Class: Part #3

2010-02-22T22:30:00.002-05:00

In the Name of Allah, Most Gracious, Most Merciful

Notes From the 1st ash-Shifa Class
Part #3

By Na’eem Abdullah

www.nuruzzamaaninstitute.org
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/

Even though this is not a Seerah Class per say, I still felt it was necessary to at least mention some major events that took place during the life of the best of creation, may Allah bless him and grant him peace. During this introductory class we read from a timeline of the Prophet’s life and made some comments here and there. These images are what were read from. I pray that it will be of some benefit.

If you are physically unable to attend the classes on Friday’s after Maghrib you can listen live via conference call by calling (712) 429-0690 and enter pin# 877870. The class is also recorded and aired on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!

Notes From the 1st ash-Shifa Class: Part #2

2010-02-22T16:57:00.002-05:00

In the Name of Allah, Most Gracious, Most Merciful

Notes From the 1st ash-Shifa Class
Part #2

By Na’eem Abdullah

http://www.nuruzzamaaninstitute.org/
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/

Though this class is named in honor of ash-Shifa (The Healing), it will serve more as our foundation rather than the text from which this class will be based. What is explained in detail in the Shifa is summarized in a book that many of us know by its short name – Ta’leem al-Anaam (The Education of Mankind). This blessed book contains seven chapters which summarize the Shifa and also serves as an introduction to it. Its author, Abdullahi Dan Fodio, is none other than the younger brother of the famous Mujaddid (Reviver of Islam) ‘Uthman Dan Fodio. Within the coming weeks, with the permission of Allah, Nur uz-Zamaan Institute will be publishing its own short biographical sketch of Shehu (Shaykh) ‘Uthman.

The writings of the Sokoto (also written Sakwato) scholars are of particular relevance for us during these times. Unlike the writings of most of our scholars from the golden era of Islam, these scholars were in the process of building an Islamic society that had suffered generations of decay. The situation was so bad that it was as if they were building an Islamic society from scratch, even though the masses of people claimed al-Islam as their way of life. Many people were involved in the Bori cult, which is a type of voodoo or magic. Women were prevented from seeking knowledge; scholars used their knowledge to enrich themselves with money and followers but did nothing to rectify the evils of society. In fact these evil-scholars used their knowledge to justify and lend support to the corruption taking place. Some kings were involved in the slave trade, selling Muslims and non-Muslims into European chattel slavery. Many of the scholars of the past wrote in the context of a society in which Islam was already established. However, we live in a time in which Islam is not the rule of the day, even in societies which have majority Muslim populations. Thus, these writings are like a breath of fresh air for us as we strive to rebuild what was destroyed and revive what has died; for they serve as a manual and a blueprint for us because their situation was almost identical to ours.

“Shaykh Abdullah Ibn Dan Fodiyo, the younger brother of Shaykh ‘Uthman ibn Dan Fodiyo, was born in the village of Magami in 1766-7 to a Fulani family called Toronkawa. His family is said to have migrated from Senegambia to avoid being involved in the wars between the Toronkawa and Falgo Fulanis, and settled in Birnin Kwanni in Hausaland. The date of the family’s arrival in Hausaland is said to be around 1450 C.E. During 'Uthhman’s boyhood the family moved to Degel, a place between Wurno and Gwadabawa. That was where the Shaykh started his religious activities.

Abdullahi’s father, Muhammadu Fodiyo, was a man of learning and piety. He, like most of the Muslims living in North Africa and the Sudan, was a Sunni and was trained in the Maliki School of law, which gained much popularity throughout northern Africa, with the exception of Lower Egypt, and eastern Arabia. The influence of Malik’s teaching spread to West Africa long before the Shaykh was born. He (the father) also belonged to the Qadiriyyah order, the oldest and the most widely accepted Sufi order in the Sudan.

Abdullahi and his elder brother, the Shaykh, received their elementary education from their father in the traditional manner of the day. In those days the common be given the basic instruction on how to read and write the Glorious Qur’an. After that, he would have to look for learned teachers (mu'allims) under whom he would study specific subjects. After a successful completion of his studies, he would be granted permission (ijazah) to pass on the knowledge he had acquired to others. This system of learning is up to the present day being adhered to in many parts of West Africa, in spite of the influence of the modern methods of learning.

In the same manner as described above, Abdullahi received his instructions in the Qur’an from his father Muhammad Fodiyo. And at the age of thirteen he was handed over to his elder brother, the Shaykh, for further training. From now on Abdullahi became a constant companion of the Shaykh whether at home or on travels. Under him Abdullahi studied various subjects including theology, poetry, Islamic law (fiqh), hadith and others. The books he used in his studies were many and diversified. The majority of these books seem to have come from the library of the Shaykh himself who was presumably ever on the lookout for the arrival of new books in the Sudan. It was from the Shaykh that Abdullahi always used to copy any new book on theology that had arrived, as soon as he knew of its existence.

Abdullahi’s learning did not end with the Shaykh’s instructions; for we see him looking for other teachers whom he might perhaps have considered to have more scholastic experience than the Shaykh. Abdullahi’s move in this direction was the outcome of his desire to diversify his learning and hear various interpretations of the holy writ. This is no doubt required that he should look for many teachers with differing specializations in the various subjects known during his time. In this connection we see the Shaykh himself, in spite of the tremendous knowledge he had acquired in his boyhood, was still on the move to acquire more in his adulthood. Thus we see him and some renowned scholars like Hajj Jibril, who is said to be a religious reformer who was intent on ridding the Sudan of its evil practices.

`When the Shaykh left Hajj Jibril for home, he left Abdullahi behind to study al-Kawkab al-Sati based on Jibril’s interpretation. Abdullah remained with Hajj Jibril for about two months learning that book and listening to various books read by Jibril’s disciples. When Abdullahi returned home, he found the Shaykh had gone to another renowned scholar, Hajj Muhammad bin Raji, to read al-Bukhari under his supervision. Abdullahi wasted no time in following the Shaykh and was lucky to find that he had not started the reading. The Shaykh together with Abdullahi and the rest of Ibn Raji’s students went on to read al-Bukhari in the traditional manner of those days, whereby one of the students would read the text while others listen. And the teacher would follow up with his commentary. In this case, it was the Shaykh who had read the text with other students listening.

Teaching and learning occupied the greater part of Abdullahi’s time throughout his life. His immense knowledge coupled with his piety and deep sense of responsibility has earned for him respect and honor to this day. This can be seen through the wide popularity in which his works are held in northern Nigeria. He also earned a great influence as a poet and a propagandist of the jihad movement. It was due to his profound learning, his sense of responsibility and his convincing argument that the Shaykh on many occasions asked him to give answers to many criticisms levied against some aspects of his activities. Abdullahi is claimed to be the builder of the body of theoretical work necessary for the conduct of a government based on the principle of the Shari’ah. His Diya’ al-Hukkam, Diya’ al-Siyasah, and Diya’ al Sultan, the three works which formed the textbooks on government for the jihadists, may possibly justify this claim.”

Shaykh Abdullahi was a scholar who was concerned with knowledge that was beneficial. In other words, he wrote and taught, not to establish his standing or rank, but for that knowledge to be acted upon. One example of this, are the circumstances which led the his writing of the book called The Guide to the Administrators, which details what an Islamic society is supposed to look like and how it is to be established.

“In the fourth year after the hijrah of Shaykh ‘Uthman from Degel to Gudu, Abdullahi felt dissatisfied with the current trends of events in his homeland. The dissatisfaction was brought about by what he observed in his fellow jihadists. The ideals for whose sake the jihad was fought were being abandoned. Schools and mosques were deserted and the society was learning more and more towards material benefits. His reaction to these negative developments culminated in his decision to withdraw from armed struggle. Consequently, he thought the only way out of this disturbing situation was to go on pilgrimage to Makkah where he could perhaps find a consolation. He, therefore, withdrew from the army which was on its way to invade Alkalawa and turned towards the east with the intention of going in pilgrimage (Hajj).

After some days journey, he arrived at Kano where, to his disappointment, he found a situation worse than that of his homeland. He found negligence in the upkeep of schools and mosques. He saw ignorant malams who did not care to seek knowledge from competent scholars engaging themselves in arbitrary interpretation of the laws to suit their desires. Competitions in the acquisition of public office and titles, in collecting concubines and fine horses for the purpose of pomp and such circumstances, were the order of the day. Bribery and corruption were widespread, and ignorant persons found their way to eminent positions in the official circles. The general public and the officials alike were becoming more concerned with lutes and flutes and beating of drums. And selling of free men as slaves was rampant, etc.

This is disturbing state of affairs at Kano probably served as one of the contributing factors in discouraging Abdullahi from going ahead with his original plan. He might have thought that if he were to leave these people without guidance, he would be guilty of shirking his responsibility as an Islamic Scholar. When a request was therefore made to him to stop to teach and write a legal work which would serve as a guide to the people of Kano in managing their affairs as prescribed by the Shari’ah, he gave his consent.

Abdullahi wrote a work for the people of Kano in particular and for the Muslim state in the Sudan in general, which he named ‘The Guide to Administrators (Diya’ al-Hukkam).”

He is most famous for one of his two or three tafsirs that he wrote call Diya at-Ta’weel fee Ma’ani at-Tanzeel (The Light or Guide of Interpretation Regarding the Meaning of Revelation). He died in 1829 at the age of sixty-six and was the city of Gwandu (located in modern-day Nigeria).

Perhaps Nur uz-Zamaan Institute will produce a more detailed biography of Shaykh Abdullahi in the near future. We only mentioned this much about him so that the participant of this class will have some familiarity with the author of text that we will be covering. This text is none other than the one which we mentioned in the beginning of these notes by its short name: Ta’leem al-anaam Ta’zeema Allahi linabeeyina ‘alaihi afdalus Salaati was-Salaami (The Education of Mankind: Regarding Allah’s Great Estimation of Our Prophet, upon him be the best of blessings and peace). This book is divided into seven: Chapter [1] On Allah’s Praise of the Prophet, Chapter [2] On Mentioning Some of the Prophet’s Miracles, Chapter [3] On the Rights Which People Owe the Prophet, may Allah bless him and grant him peace, Chapter [4] On the Necessity of Loving the Prophet, may Allah bless him and grant him peace, Chapter [5] On the Prayer Upon the Prophet, may Allah bless him and grant him peace, Chapter [6] On the Judgment Concerning Those Who Abuse Him, Impute Faults to Him, or Relate What is Untrue Concerning Him, His Brothers Among the Prophets, the People of His House, and His Companions, Chapter [7] On Some of What Occurred Regarding the Illness Which Led to the Prophets Passing, may Allah bless him and grant him peace, Conclusion On What Occurred after the Passing of the Prophet, may Allah bless him and grant him peace. With Allah’s permission our class will flow in the order of this book.

If you are physically unable to attend the classes you can listen live via conference call by calling (712) 429-0690 and enter pin# 877870. The class is also recorded and aired on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!

Notes From the 1st ash-Shifa Class: Part#1

2010-02-21T13:38:00.001-05:00

In the Name of Allah, Most Gracious, Most Merciful

Notes From the 1st ash-Shifa Class
Part #1

By Na’eem Abdullah

www.nuruzzamaaninstitute.org
http://www.lightoftheage.com/
nuruzzamaan.blogspot.com

This class will concentrate on the Prophet's life, his qualities, his miracles, his rights, the consequences of those who disrespect him and the events surrounding his death, may Allah Bless him and grant him peace. This class is called ash-Shifa which means "The Healing" because it is named in honor of the well-known book ash-Shifa bi ta'rifi huquuq al-Mustafa (Healing by Recognition of the Rights of the Chosen One). As the title indicates, the cure & healing for all of our sicknesses can only result from recognizing, internalizing, and living according to the rights of al-Mustafa - the Chosen One - Prophet Muhammad, may Allah Bless him and grant him peace. The author of this book is the famous Qadi Iyad. His biography is mentioned in the English translation done by Aisha Bewley. It is as follows:

His full name is Abu’l-Fadl ‘Iyad ibn Musa ibn ‘Iyad ibn ‘Imrun ibn Musa ibn Muhammad ibn ‘Abdullah ibn Musa ibn ‘Iyad al-Yahsubi, the famous Imam. He was born in Ceuta (Morocco/Spain) in the month of Sha’ban, 496 AH and lived there although his family originated from Andalusia.

According to his son, Muhammad, his ancestors originated in Andalusia and then moved to the city of Fes, staying in the Qarawiyyin at some point ‘Imrun moved to Ceuta after having lived in Fes.

Qadi ‘Iyad was the Imam of his time in hadith and its sciences. He was a scholar of tafsir and its sciences, a faqih in usul, a scholar in grammar, language and Arabic speech, as well as in the battles and lineages of the Arabs. He had insight into judgments and had the legal competence to write contracts. He preserved and knew the Maliki Madhhab. He was an excellent poet, familiar with literature and an eloquent orator. He was steadfast, forbearing and a good companion. He was generous and gave a lot of sadaqa. He was constant in action and tenacious in the truth.

He travelled to Andalusia in 509 in search of knowledge. In Cordoba he studied with Qadi Abu ‘Abdullah Muhammad ibn ‘Ali ibn Hamdin and Abu’l-Husayn ibn Siraj, Abu Muhammad ibn ‘Attab and others. He received an ijaaza from Abu ‘Ali al-Ghassani. In the east, he studied with Qadi Abu ‘Ali Husayn ibn Muhammad Abu ‘Abdullah al-Mazini. He wrote to him to ask for an ijaaza. Abu Bakr at-Tartushi gave him an ijaaza. One of his shaykhs was Qadi Abu’l-Walid ibn Rushd. The author of as-Sila al-Bashkuwaliyya, who may have heard it from Abu Zayd, said that he had a hundred shaykhs, some of whom he merely listened to and some of whom gave him an ijaaza.

His son Muhammad, mentioned Ahmad ibn Baqi, Ahmad ibn Muhammad ibn Muhammad ibn Makhul, Abu’t-Tahir Ahmad ibn Muhammad as-Salafi, al ‘Ali ibn Tarif, Khalad ibn Ibrahim ibn an-Nahhas, Muhammad ibn Ahmad ibn al-Hajj al-Qurtubi, ’Abdullah ibn Muhammad al-Khashani and others. It would take too long to list them all.

The author of the Sila said that he compiled many hadith and had great interest in the science of hadith and was intent on gathering and learning them. He was one of the people of proficiency in knowledge and understanding.

When he returned from Andalusia, the people of Ceuta held him in great esteem for his discourses on the Mudawwana when he was about thirty years old. Then he was asked to give legal advice and then appointed Qadi (judge) of his city. He remained in this post for a long time and his conduct as Qadi was universality praised. Then he was transferred to the Qadi-ship of Granada in 531, but did not remain there very long and became Qadi of Ceuta once again. The author of the Sila says that he went to Granada and the people there learned some of what he knew.

When the Muwahhids were victorious, he travelled to Sila to meet their Amir and stayed until the affairs of the Muwahhids became unsettled in 543. After this Qadi ‘Iyad’s situation became untenable and he went to live in Marrakesh, an exile from his home, finally dying and being buried there.

He wrote many excellent books including Kamal al-Mu’allim, a commentary on the Sahih Muslim, and Ash-Shifa’, which is a most extraordinary book. No one disputes the fact that it is totally unique nor denies him the honor of being the first to compose such a book. Everyone relies on it and writes about its usefulness and encourages others to read and study it. Copies of it have spread east and west. He also wrote the Kitab Mashariq al-Anwar (The Rising of the Lights), on the explanation of the ghareeb hadith in the Muwatta’, Muslim and al-Bukhari. He determines the proper vowelization of phrases, elucidates doubtful passages and misspellings and verifies the names of the transmitters. If this book had been written in gold or weighed against jewels, it would not cover its worth.

He wrote the Kitab at-Tanbihat al-Mustanbita (Discovered Admonitions) on the Mudawwana in which he put all the unusual phrases as they should be properly vowelled and he formulated its questions. He wrote the Kitab Tartib al-Madaraik wa Taqrib al-Masalik on Imam Malik ibn Anas and the notable men of the Maliki Madhhab.

He compiled the Kitab al-I’lam bi-hudud qawa’id al-Islam (Signs on the limits of the Rules of Islam), the Kitab al-Ilma’ fi dabt ar-Riwaya wa Taqyid as-Sama’ (Indication of the accurate determination of the riwaya and the recording of oral tradition), the Kitab Bughya ar-Ra’id lima tadammanahu hadith Umm Zar’ (The Benefits contained in the hadith of Umm Zar’), the Kitab of al-Ghanima on his shaykhs, the Kitab of al-Mu’jam on the Shaykhs of Ibn Sakra, the Kitab Nazm al-Burhan ‘ala hujja jazm al-Adhan (The Order of the Proof of the soundness of shortening the Adhan), and the Kitab Masa’ila al-Ahl al-Mashrut baynahum at-Tazawur (Book of Questions).

Some of his books remained unfinished. Among them are : al-Maqasid al-Hisan fima yalzam al-Insan (The Excellent Goals of what a man must do), Kitab al-‘Uyun as-Sitta fi akhbar Sabta (The six sources in the Reports of Ceuta), Kitab Ghaniya al-Kitab wa’l-bughya at-Talib fi as Sudur at-Tarassul (The Wealth of the Writer and the Desire of the Seeker), Kitab al-Ajwiba al-Muhabbira ‘ala’l-as’ila al-mutakhayyira (Answers to Selected Questions), Kitab Ajwiba al-Qurtubiyyin (Answers to the Cordobans), Kitab Ajwiba ‘amma nazala fi ayyam quda’ihi min nawazil al-ahkam fi safar, Kitab Sirr as-Sara fi adab al-quda’ (His answers on what occurred in the days he was Qadi), and the Book of his speeches. He only delivered speeches which he himself had written. He also wrote a lot of poetry. He died in Marrakesh in the month of Jumada al-Akhira or Ramadan in 544 inside the city. His surname, “Yahsubi”, comes from Yahsub ibn Malik, the tribe of Himyar in Yemen. - Taken from the Dibaj adh Dhahab by Ibn Farhun.

“Muslims can eat the regular meat found in most American supermarkets or restaurants”

2010-02-18T19:42:00.000-05:00

In the Name of Allah, Most Gracious, Most Merciful

The Importance of Eating Permissible and Wholesome Foods

“Muslims can eat the regular meat found in most American supermarkets or restaurants”

Part Three

By Na’eem Abdullah

www.nuruzzamaaninstitute.org

www.lightoftheage.com

nuruzzamaan.blogspot.com

صَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ آلِهِ وَ صَحْبِهِ وَ سَلَّمَ تَسْلِيماً

الْحَمْدُ لِلَّهِ وَ كَفَى وَ سَلاَمُ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى أَمَّا بَعْدُ: فَيَقُولُ اللهُ تَعَلَى:

In the Name of Allah, Most Gracious, Most Merciful. May Allah bless our master (sayyidina) Muhammad, his family and companions and give them peace. All Praises are due to Allah, He is sufficient (for us). Peace be upon His slaves, who He has chosen. As to what follows:

There are several problems with this statement. Let us begin by establishing the fact that for an animal’s meat to be considered lawful for consumption, its slaughter must meet three general conditions. Mufti Muhammad Taqi Usmani has stated, “The legal requirements of a complete slaughter, as mentioned by the jurists, can be broken into, three basic parts: (1) the method of killing the animal, (2) mentioning the name of Allah when slaughtering, and (3) the religious status of the slaughterer.”

As for the method of killing the animal, Mufti Usmani continues, “Causing the Blood to Flow out: The killing method that Islamic law considers satisfactory for a proper and lawful slaughter differs for different types of animals. In the case of an animal that is not under one’s physical control, either because it is wild or because it has strayed from other domesticated animals, it is sufficient to wound it with any sharp tool that causes its blood to flow out until it dies. This type of slaughter is called “forced slaughter” (dhakaat idtiraariyyah): one cannot gain control of an animal to slaughter it by hand and is therefore “forced” to kill it from a distance. It is not necessary that such an animal be slaughtered by the methods of dhabh or nahr. Forced slaughter is prescribed in the case of hunting. This article however, is not concerned with explaining the laws of this type of slaughter, but focuses instead on the type called “voluntary slaughter” (dhakaat ikhtiyaariyyah).

Voluntary slaughter refers to when an animal is under one’s physical control, be it a domesticated animal or a captured wild animal. In this case, it is obligatory to cause its blood to flow out by the conventional method of cutting into its jugular veins. The support for this is in the following four hadiths:

(1) Rafi ibn Khadij narrates in a long hadith that his grandfather asked the Messenger of Allah, may Allah bless him and grant him peace, “May we slaughter using a cane?” The Messenger of Allah replied:

((مَا اَنْهَرَ الدَّمَ وَ ذُكِرَ اسْمُ اللهِ فَكُلْ))

[As long as you use] whatever causes the blood to flow out and the name of Allah has been mentioned [before slaughtering], you may eat [the animal]. (Sahih al-Bukhari)

The question is about dhabh, and dhabh consists of cutting into the jugular veins, as Imam Bukhari reports from ‘Ata ibn Abi Rabah (Sahih al-Bukhari).” The question and answer in this hadith together demonstrate that a lawful slaughtering occurs by cutting into the jugular veins such that the blood flows out.

(2) It is reported that Ibn ‘Abbaas and Abu Hurayrah said:

نَهَى رَسُولُ اللَّهِ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ شَرِيطَةِ الشَّيْطَانِ‏ ‏زَادَ‏ ‏ابْنُ عِيسَى‏ ‏فِي حَدِيثِهِ وَهِيَ الَّتِي تُذْبَحُ فَيُقْطَعُ الْجِلْدُ وَلاَ ‏تُفْرَى ‏الأَوْدَاجُ ‏‏ثُمَّ تُتْرَكُ حَتَّى تَمُوتَ

The Messenger of Allah prohibited us from the sharita of Satan – that which is slaughtered, then skinned, and then left to die without its jugular veins having been slit. (Sunan Abi Dawud)

Ibn al-Athir, a hadith scholar, historian and lexicographer of the sixth and seventh centuries AH, states:

A sharita is a she-camel, and the like, whose neck is slightly slit – like the slit made by one who does blood cupping. Its jugular veins are not cut, nor is its blood made to completely flow out. This was the practice of the people before Islam, that is, during the Days of Ignorance. They would make a slight cut in the animal’s neck, and that to them would be sufficient for slaughtering. They attributed this to Satan, as if he made them do it (Jami’ al-Usul 4:482)

(3) ‘Adi ibn Hatim at-Ta’i relates:

I asked, “O Messenger of Allah, if one of us gets hold of some game [while hunting] and does not have a knife with him, may he slaughter using a flint-stone or the [pointed] tip of a staff?” He replied,

((‏أَمْرِرْ ‏ ‏الدَّمَ بِمَا شِئْتَ وَاذْكُرْ اسْمَ اللَّهِ عَزَّ وَجَلَّ))

“Make the blood flow out with whatever you wish and mention the name of Allah Almighty [before slaughtering].” (Sunan Abi Dawud)

Imam Nasaa’i (may Allah have mercy on him) reports this same hadith as follows:

‏قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي أُرْسِلُ كَلْبِي فَآخُذُ الصَّيْدَ فَلَا أَجِدُ مَا‏ ‏أُذَكِّيهِ‏ ‏بِهِ فَأَذْبَحُهُ‏ ‏بِالْمَرْوَةِ ‏وَبِالْعَصَا قَالَ‏ ((‏أَنْهِرْ ‏الدَّمَ بِمَا شِئْتَ وَاذْكُرْ اسْمَ اللَّهِ عَزَّ وَجَلَّ ‏))

“[O Messenger of Allah,] I sent out my hunting dog and caught game, but I did not find anything to slaughter it with. May I slaughter using a flint-stone or a staff?” He replied, “Make the blood flow out with whatever you wish and mention the name of Allah Almighty [before slaughtering]. (Sunan an-Nasaa’i)”

(4)

عَبْدَ اللهِ بْنِ عَبَّاسٍ كَانَ يَقُولُ: مَا فَرَى الأَوْدَاجَ فَكُلُوهُ

It is reported that ‘Abdullah ibn ‘Abbaas used to say: “[As long as you use] whatever cuts into the jugular veins (al-awdaaj), then you may eat [that animal you slaughter]. (Muwatta’ Imam Malik)

On the basis of these hadiths and others like them, the jurists have stipulated that for a lawful slaughter, at least some of the jugular veins (awdaaj) must be cut into. Awdaaj is the plural of wadaj, which for our purposes, simply means “jugular vein.” Of the jugular veins there are two main, external ones (called in Arabic wadajaan, the dual form of wadaj). Ibn Manzuur, the famous Arabic lexicographer of the seventh century AH, quotes from Ibn Sayyidihi: “The wadajaan are the two veins extending from the head and the lungs, and the plural is awdaaj” (Lisaan al-Arab 2:397).

The jurists, however, have extended the usage of the word awdaaj to include the trachea and esophagus. ‘Allaama Kaasaani states, “The awdaaj, are four: the trachea, the esophagus, and the two [external jugular] veins between which lie the trachea and the esophagus” (Badaa’i’ al-Sanaa’i’ 5:41). The trachea is the air passageway, and the esophagus is the food passageway. There is no dispute that the most perfect slaughter is to cut into all four of these passageways – the trachea, esophagus, and both external jugular veins (al-Mughni 11:45). But the scholars have different statements regarding the case when some are cut but others are not.” It is not within the scope of this work to delve into the discussion of the permissibility of eating from the meat of an animal when only some of its passageways have been cut at the time of slaughter. Our only intention was to establish the fact that the cutting of the jugular veins (so that the blood flows out) is the only method of slaughter acceptable to Allah, the Most High.

As for mentioning the name of Allah when slaughtering; Mufti Usmani continues, ”The general body (jumhuur) of the jurists have concluded that for an act of animal slaughter to be acceptable by Islamic Law, it is also obligatory that the slaughterer perform tasmiya – that is , mention the name of Allah – at the time of slaughtering.” The scholars establish this essential pillar (rukn) of a halaal (lawful) slaughter on the following verses.

وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ ٱسْمُ ٱللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىۤ أَوْلِيَآئِهِمْ لِيُجَٰدِلُوكُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ

And eat not of that whereon Allah’s name hath not been mentioned, for lo! It is abomination. Lo! the devils (ash-shayateen) do inspire their minions to dispute with you. But if ye obey them, ye will be in truth idolaters.

يَسْأَلُونَكَ مَاذَآ أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَاتُ وَمَا عَلَّمْتُمْ مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ فَكُلُواْ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُواْ ٱسْمَ ٱللَّهِ عَلَيْهِ وَٱتَّقُواْ ٱللَّهَ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ

They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah’s name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكاً لِّيَذْكُرُواْ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِّن بَهِيمَةِ ٱلأَنْعَامِ

And for every nation have We appointed a ritual, that they may mention the name of Allah over the beast of cattle that He hath given them for food

وَأَنْعَٰمٌ لاَّ يَذْكُرُونَ ٱسْمَ ٱللَّهِ عَلَيْهَا ٱفْتِرَآءً عَلَيْهِ

And cattle over which they mention not the name of Allah. (All that is) a lie against Him.

وَمَا لَكُمْ أَلاَّ تَأْكُلُواْ مِمَّا ذُكِرَ ٱسْمُ ٱللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَّا حَرَّمَ عَلَيْكُمْ إِلاَّ مَا ٱضْطُرِرْتُمْ إِلَيْهِ وَإِنَّ كَثِيراً لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِٱلْمُعْتَدِينَ

How should ye not eat of that over which the name of Allah hath been mentioned?

“All of these verses prove, in different ways, that mentioning the name of Allah at the time of slaughtering is among the most important factors in making eating the meat of an animal lawful. The Qur’an does not state this in general terms in just one or two verses, but mentions this essential factor independently for slaughtering, hunting, and holiday sacrificing, and it severely rebukes the one who abandons it, deeming his action forgery against Allah. It also rebukes the one who does not consider as lawful the slaughtered animal over which Allah’s name has been mentioned. All of this establishes that mentioning the name of Allah is one of the most crucial requirements for a lawful slaughter.

Furthermore, there are multiple hadiths in which the Messenger of Allah, may Allah bless him and grant him peace, indicates that mentioning Allah’s name is one of the most essential elements that must be carried out in order for slaughtered animals or game to be lawful. Consider the following hadiths:

‏عَنْ ‏رَافِعِ بْنِ خَدِيجٍ‏ قَالَ رَسُولُ اللهِ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ((مَا ‏ ‏أَنْهَرَ ‏ ‏الدَّمَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ فَكُلْ))

(1) It is narrated that Rafi’ ibn Khadij, may Allah be pleased with him said: The Messenger of Allah, may Allah bless him and grant him peace said, “[As long as you use] whatever causes the blood to flow out and the name of Allah has been mentioned [before slaughtering], you may eat [the animal].” (Sahih al-Bukhari)

‏عَنْ‏ ‏عَبْدِ اللَّهِ بْنِ عُمَرَ‏ ‏رَضِيَ اللَّهُ عَنْهُمَا ‏أَنَّ النَّبِيَّ

‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ‏ ‏لَقِيَ‏ ‏زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ‏ ‏بِأَسْفَلِ‏ ‏بَلْدَحٍ ‏‏قَبْلَ أَنْ يَنْزِلَ عَلَى النَّبِيِّ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏الْوَحْيُ فَقُدِّمَتْ إِلَى النَّبِيِّ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏سُفْرَةٌ فَأَبَى أَنْ يَأْكُلَ مِنْهَا ثُمَّ قَالَ‏ ‏زَيْدٌ‏ ‏إِنِّي لَسْتُ آكُلُ مِمَّا تَذْبَحُونَ عَلَى أَنْصَابِكُمْ وَلاَ آكُلُ إِلاَّ مَا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَأَنَّ‏ ‏زَيْدَ بْنَ عَمْرٍو‏ ‏كَانَ يَعِيبُ عَلَى ‏قُرَيْشٍ‏ ‏ذَبَائِحَهُمْ وَيَقُولُ الشَّاةُ خَلَقَهَا اللَّهُ وَأَنْزَلَ لَهَا مِنْ السَّمَاءِ الْمَاءَ وَأَنْبَتَ لَهَا مِنْ الأَرْضِ ثُمَّ تَذْبَحُونَهَا عَلَى غَيْرِ اسْمِ اللَّهِ إِنْكَارًا لِذَلِكَ وَإِعْظَامًا لَهُ

(2) ‘Abdullah ibn ‘Umar, may Allah be pleased with both of them, narrates that: The Messenger of Allah, may Allah bless him and grant him peace, met Zayd ibn ‘Amr ibn Nufayl at the lower part of [the valley of] Baldah. This was before the Messenger of Allah, may Allah bless him and grant him peace, received revelation. A table spread of food was presented to the Prophet, may Allah bless him and grant him peace, but he refused to eat from it. [He offered it to] Zayd [who] then said [to the Qurayshite pagans]: “I do not eat from that which you slaughter on your [pagan] alters. I do not eat except that upon which the name of Allah has been mentioned.” (Sahih al-Bukhari)

This is also evidence that the law of Abraham, peace be upon him, prohibited animals over which the name of Allah is not mentioned.

‏عَنْ‏ ‏جُنْدَبِ بْنِ سُفْيَانَ الْبَجَلِيِّ‏ ‏قَالَ ‏ضَحَّيْنَا مَعَ رَسُولِ اللَّهِ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ‏ ‏أُضْحِيَةً ذَاتَ يَوْمٍ فَإِذَا أُنَاسٌ قَدْ ذَبَحُوا ضَحَايَاهُمْ قَبْلَ الصَّلاَةِ فَلَمَّا انْصَرَفَ رَآهُمْ النَّبِيُّ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ‏ ‏أَنَّهُمْ قَدْ ذَبَحُوا قَبْلَ الصَّلاَةِ فَقَالَ‏ ((‏مَنْ ذَبَحَ قَبْلَ الصَّلاَةِ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى وَمَنْ كَانَ لَمْيَذْبَحْ حَتَّى صَلَّيْنَا فَلْيَذْبَحْ عَلَى اسْمِ اللَّهِ

(3) Jundub ibn Sufyan al-Bajali, may Allah be pleased with him, relates: On day [the day of ‘Id al-Adha] we offered our sacrifices with the Messenger of Allah, may Allah bless him and grant him peace, and there were some people who offered theirs before the [‘Id] prayer. [After the prayer,] when the Prophet, may Allah bless him and grant him peace, turned, he noticed that they had slaughtered before the prayer. So he said, “Whoever slaughtered before the prayer must slaughter another in its place. And whoever did not slaughter before we prayed, let him slaughter in the name of Allah.” (Sahih al-Bukhari)

‏‏عَنْ ‏‏عَبَايَةَ بْنِ رِفَاعَةَ ‏عَنْ ‏‏جَدِّهِ قَالَ النَّبِيُّ ‏ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ((‏مَا ‏أَنْهَرَ‏ ‏الدَّمَ وَذُكِرَ اسْمُ اللَّهِ فَكُلْ

(4) ‘Abaya ibn Rifaa’a narrates from his grandfather that the Prophet, may Allah bless him and grant him peace, said: “[As long as you use] whatever causes the blood to flow out and the name of Allah has been mentioned [before slaughtering], you may eat [the animal].” (Sahih al-Bukhari)

(5) Abu Tha’laba al-Khushani, may Allah be pleased with him, narrates that he asked the Messenger of Allah, may Allah bless him and grant him peace, some questions. The Messenger of Allah, may Allah bless him and grant him peace, answered his questions about hunting by saying:

((وَأَمَّا مَا ذَكَرْتَ أَنَّكُمْ بِأَرْضِ صَيْدٍ فَمَا صِدْتَ بِقَوْسِكَ فَاذْكُرْ اسْمَ اللَّهِ وَكُلْ وَمَا صِدْتَ بِكَلْبِكَ الْمُعَلَّمِ فَاذْكُرْ اسْمَ اللَّهِ وَكُلْ))

Whatever you hunt with your bow, mention the name of Allah [over the arrow before releasing it], and then you may eat [the animal you hit]. And whatever you hunt with your trained dog, mention the name of Allah [over the dog before sending it out], and then you may eat [the animal it catches]. (Sahih al-Bukhari)

(6) ‘Adi ibn Haatim, may Allah be pleased with him, narrates that the Messenger of Allah, may Allah bless him and grant him peace said:

‏‏إِذَا أَرْسَلْتَ كِلاَبَكَ الْمُعَلَّمَةَ وَذَكَرْتَ اسْمَ اللَّهِ فَكُلْ مِمَّا أَمْسَكْنَ عَلَيْكَ

“If you send out your trained [hunting] dogs and mention the name of Allah [over them before sending them], you may eat from what they catch for you.” (Sahih al-Bukhari)

‏عَدِيِّ بْنِ حَاتِمٍ‏ ‏قَالَ ‏قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي أُرْسِلُ كَلْبِي وَأُسَمِّي فَقَالَ النَّبِيُّ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ‏ ((‏إِذَا أَرْسَلْتَ كَلْبَكَ وَسَمَّيْتَ فَأَخَذَ فَقَتَلَ فَأَكَلَ فَلاَ تَأْكُلْ فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ)) قُلْتُ إِنِّي أُرْسِلُ كَلْبِي أَجِدُ مَعَهُ كَلْبًا آخَرَ لاَ أَدْرِي أَيُّهُمَا أَخَذَهُ فَقَالَ ((لاَ تَأْكُلْ فَإِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ وَلَمْ تُسَمِّ عَلَى غَيْرِهِ

(7) ‘Adi ibn Haatim, may Allah be pleased with him relates: I said, “O Messenger of Allah, I sent out my [hunting] dog and then found with it another dog [by a dead animal]. I did not know which of them made the catch.” He replied, “Do not eat [the animal], as you mentioned the name of Allah over your dog but not over the other.” (Sahih al-Bukhari)

‏‏عَنْ‏ ‏عَدِيِّ بْنِ حَاتِمٍ ‏رَضِيَ اللَّهُ عَنْهُ ‏عَنْ النَّبِيِّ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ‏ ‏قَالَ ((‏إِذَا أَرْسَلْتَ كَلْبَكَ وَسَمَّيْتَ فَأَمْسَكَ وَقَتَلَ فَكُلْ وَإِنْ أَكَلَ فَلَا تَأْكُلْ فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ وَإِذَا خَالَطَ كِلاَبًا لَمْ يُذْكَرْ اسْمُ اللَّهِ عَلَيْهَا فَأَمْسَكْنَ وَقَتَلْنَ فَلاَ تَأْكُلْ))

(8) ‘Adi ibn Haatim, may Allah be pleased with him, also narrates that the Messenger of Allah, may Allah bless him and grant him peace said: “If [your dog] mixes with dogs over which the name of Allah has not been mentioned and then they catch and kill [an animal], do not eat it.” (Sahih al-Bukhari)

‏‏عَنْ‏ ‏عَدِيِّ بْنِ حَاتِمٍ‏ ‏قَالَ ‏قُلْتُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ إِنْ أَحَدُنَا أَصَابَ صَيْدًا وَلَيْسَ مَعَهُ سِكِّينٌ أَيَذْبَحُ ‏بِالْمَرْوَةِ ‏ ‏وَشِقَّةِ‏ ‏الْعَصَا فَقَالَ ((‏أَمْرِرْ‏ ‏الدَّمَ بِمَا شِئْتَ وَاذْكُرْ اسْمَ اللَّهِ عَزَّ وَجَلَّ))

(9) ‘Adi ibn Haatim, may Allah be pleased with him, also relates: I said, “O Messenger of Allah, if one of us gets a hold of some game [while hunting] and does not have a knife with him, may he slaughter using a flint-stone or the [pointed] tip of a staff?” He replied, “Make the blood flow out with whatever you wish and mention the name of Allah Almighty.” (Sunan Abi Dawud)

These passages from the Qur’an and Sunnah show the extent of emphasis and importance placed on mentioning the name of Allah at the time of slaughtering. Though just one of these references would be sufficient in illustrating that mentioning His name is an essential part of slaughtering, Allah, the Supreme Lawgiver, clarifies this rule over and over again, on a number of different occasions, and with various styles. This repeated emphasis patently demonstrates that mentioning Allah’s name at the time of slaughtering is immensely important and is an indisputable requirement for the lawful slaughtering of any animal that we have been permitted to benefit from.”

The fact that Allah and His Messenger, may Allah bless him and grant him peace, have laid out the manner in which our meat is to be made lawful for consumption is proof in and of itself that this is not some mundane act which has no significant consequence. Anytime we have been enjoined to do something in the Qur’an or the Sunnah, that injunction is a divine obligation which requires our complete submission. All of our rightly-guided scholars have always stated that it is an obligation upon us to stubbornly cling to the Qur’an and the Sunnah. Shehu ‘Uthman Dan Fodio stated many times:

أَنَّ اتِّبَاعِ الْكِتَابِ وَاجِبٌ بِالْكِتَابِ، قَالَ تَعَالَى: * وَهَـٰذَا كِتَٰبٌ أَنزَلْنَـٰهُ مُبَارَكٌ فَٱتَّبِعُوهُ * وَ بِالسُّنَّةِ، قَالَ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ: ((إِنِّي فِيكُمْ وَ اعِظَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا: نَاطِقٌ وَ صَامِتٌ، فَالنَّاطِقُ هُوَ الْقُرْآنُ، وَ الصَّامِتُ الْمَوْتُ)). وَ بِالإِجْمَاعِ، لاِنْعِقَادِهِ عَلَى ذَلِكَ.

“…that following the Book is an obligation in accordance with the Book. Allah ta`ala says,

وَهَـٰذَا كِتَٰبٌ أَنزَلْنَـٰهُ مُبَارَكٌ فَٱتَّبِعُوهُ

"This is a blessed scripture which We have revealed: so follow it."

Following the Book is obligatory in accordance with the Sunnah by the words of the Messenger of Allah, may Allah bless him and grant him peace,

((إِنِّي فِيكُمْ وَ اعِظَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا: نَاطِقٌ وَ صَامِتٌ، فَالنَّاطِقُ هُوَ الْقُرْآنُ، وَ الصَّامِتُ الْمَوْتُ))

"Verily I have left for you two admonitions. They will never mislead the one who takes hold of them. They are plain speech and silence. For plain speech is the Qur'an and silence is death."

Following the Book is obligatory in accordance with the Consensus because consensus upholds that.

Likewise, following the sunnah is obligatory according to the Book by the words of Allah ta`ala, "Whatever the Messenger gives you, take it. And whatever he forbids you, abstain from it." Following the Sunnah is obligatory in accordance with the Sunnah by the words of the Messenger of Allah, may Allah bless him and grant him peace, "Take hold of my sunnah and the Sunnah of the Khalifs after me. Hold on to them stubbornly." Following the Sunnah is obligatory in accordance with the Consensus because consensus upholds its obligation.

As for the religious status of the slaughterer, Mufti Muhammad Taqi Usmani says in The Islamic Laws of Animal Slaughter – a book which we have relied upon heavily in this treatise because of its relevancy and concise presentation – “One of the main requirements for a lawful slaughter is that the slaughterer, aside from being fully sane and of the age of discretion, be a Muslim or Kitaabi (from among the People of the Book). The jurists have agreed on this requirement, and there is no known dissenting view, to the extent that some scholars have even reported consensus in this matter (Mawsu’at al-Ijmaa’ 2:912, 948).”

The fact that there is ‘ijmaa’ (consensus) on this issue forces us to digress with the intention of clarifying the definition of ‘ijmaa’ and the legal ruling (hukm) connected with it. Shehu ‘Uthman ibn Fudi states in his Ihya us Sunnah wa Ikhmaad ul-Bida’a (The Revival of the Sunnah and the Destruction of Innovation), “The scope of the consensus, it is as Abdur-Rahmaan as-Suyuti said in his an-Niqaya, "It is the unanimous agreement of the fuqaha of the time. That means its mujtahids who pass legal judgments upon new occurrences which occur in any time." In the al-Kawkab as-Saati` it says, " (Consensus) is the agreement which comes from the mujtahids of our ummah after the death of Ahmed, may Allah give him peace, who give legal decisions on new issues in any time as it occurs. This is the boundary of excellent proficiency."

As for the legal ruling (hukm) of ‘ijmaa’, the Shehu continues, “Likewise, following the Consensus is obligatory in accordance with the Book by the words of Allah ta`ala, "Those who oppose the Messenger after the guidance has been made clear unto him and then follows other than the way of the believers; We shall appoint him to that unto which he himself has turned, and expose him to Hell - an evil destiny." Following the consensus is obligatory in accordance with the Sunnah by the words of the Messenger of Allah, may Allah bless him and grant him peace, "My ummah cannot agree upon an error. Take hold of the great majority. For whoever separates himself from the community even the length of a hands span, then has removed the noose of Islam from his neck."”

Mufti Usmani continues, “This therefore means that an animal slaughtered by a non-Muslim not from the People of the Book is unlawful and may not be eaten, even if he slaughters the animal as the Muslims do.”

As we have mentioned earlier, it is agreed upon by the scholars of the Ummah that the slaughtered animals of the People of the Book is lawful for us to eat. This is based upon the well-known verse in the Qur’an where Allah, the Most High, states:

ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَاتُ وَطَعَامُ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ

This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them.

This brings us to our next point. Many Muslims say “This is a Christian or a Judeo-Christian country. Jews and Christians are ahl ul-kitaab (People of the Book); therefore, any meat that I buy in this country is permissible for me to eat.” This notion has become widespread in the last decade. The results have been cataclysmic on the Muslim community, both spiritually and communally. To make matters worse, this erroneous idea has the support of some contemporary scholars of our time (and very recent past). This idea is wrong on many different levels. The main problem with the so-called scholarly arguments presented by these scholars is the fact that they feel so comfortable passing legal judgments regarding issues and situations which they have no intimate knowledge of. It actually is a crime against the institution. Imam an-Nawawi said, in his Adab ul-Fatwa wal-Mufti wal-Mustafti (The Etiquettes and Qualifications of Issuing Islamic Judgment, of a Mufti, and of the one seeking his opinion) that

لاَ يَجُوزُ أَنْ يُفْتِي فِي الأَيْمَانِ وَ الإِقْرَارِ وَ نَحْوِهِمَا مِمَّا يَتَعَلَّقُ بِالأَلْفَاظِ ,إِلاَّ أَنْ يَكُونَ مِنْ أَهْلِ بَلَدِ اللاَّفِظ , أَوْ مُتَنَزِّلاً مَنْزِلَتهمْ فِي الْخِبْرَةِ بِمُرَادِهِمْ مِنْ أَلْفَاظِهِمْ , وَعُرْفِهِمْ فِيهَا.

"It is not permissible (laa yajuuzu) for a person of one area or country, not aware of the customs and the circumstances of another area to issue fatwa in that place, until he is fully acquainted with the people of it, their style of speaking and what they mean by their words and expressions."

Some of these scholars have never been to the United States and have never witnessed how Americans slaughter their animals. Most of them base their rulings solely upon the statements of the one asking the question. It was for this reason that I chose to rely heavily upon the book of Mufti Muhammad Taqi Usmani (The Islamic Laws of Animal Slaughter), because he has actually witnessed the process of animal slaughter in many countries, both Muslim and non-Muslim. And he clearly refuses to issue a fatwa on any specific situation that he has not witnessed or is not completely aware of. Not only is he versed in the general principles of the subject matter, but he is also learned in how these principles are applicable to our specific situation. This is a sign of a true scholar!

One such example of the so-called proof that many present as a justification to eat haraam (unlawful) meat is the following: One shaykh was asked: “Is it permissible to eat poultry which is sold in the markets on the basis that it is the meat of the People of the Book...or is it impermissible on the basis that it is a carcass slaughtered by unknown means (i.e. it was it done by cutting off the head or electrocution or some such means) and are the ahlul-kitaab today truly to be considered in this ruling [as those of the past]?” His answer to this question was, “Yes, eating the poultry is permissible because that which is slaughtered by the ahlul-kitaab today is just as what was slaughtered by ahlul-kitaab in the time of the Prophet (sallallaahu ‘alayhi wa sallam).” Thus, after being lead to believe that it is okay to eat any meat found in the supermarkets of western countries, the questioner posed the following question. “Please clarify the fatwa (ruling) – esteemed Shaykh – If a Muslim goes to the markets and eating places in a Christian land and purchases the lamb, beef or chicken and does not ask about how it was slaughtered?” The answer was; “Yes, he does not ask about the method of slaughter.” To further add insult to injury, the questioner asked the shaykh the following question. “If it is known that some of the slaughterhouses in this country slaughter sheep and cattle along with swine, is it permissible to eat that meat especially when the same instruments are used to slaughter both at the same time?” The response was, “In this case, if we know that the knives are used for both then the meat should be washed and it will be purified through washing.” We seek refuge with Allah from the evil of shaytan – the rejected!

No Muslim with any knowledge of his ‘usuul – or fundamental principles of his deen (religion) – would take this fatwa seriously. This text should prove sufficient as a refutation of this erroneous ruling. However, it is outside of the scope of this work to deal with his answer to the last question that we quoted because it deals with the ruling (hukm) of water, what makes a thing taahir (pure & clean), or najas (filthly or impure). We’ve only included it to show the absurdity of many of the rulings that the masses are clinging to in order to justify their endless journeys to McDonald’s, Kentucky Fried Chicken, Burger King, and the rest of the fast food temples.

This state of affairs should only increase our faith in the veracity of the Prophet Muhammad, may Allah bless him and grant him peace. He warned us about this when he foretold:

وَ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ: ((يُوْشِكُ أَنْ يَأْتِيَ عَلَى النَّاسِ زَمَانٌ لاَ يَبْقَى مِنَ الإِسْلاَمِ إِلاَّ اسْمُهُ وَ لاَ يَبْقَى مِنَ الْقُرْآنِ إِلاَّ رَسْمُهُ، مَسَاجِدُهُمْ عَامِرُةٌ وَ هِىَ خَرَابٌ مِنَ الْهُدَى، عُلَمَاؤُهُمْ شَرُّ مِنْ تَحْتَ أَدِيْمِ السَّمَاءِ، مِنْ عِنْدِهِمْ تَخْرُجُ الْفِتْنَةُ وَ فِيْهِمْ تَعُوْدُ.

"Soon a time will come upon the people in which nothing of Islam will remain but its name and nothing of the Qur'an will remain but its text. Their masaajid will be in fine condition and full but will be empty of guidance. Their scholars will be the worst people beneath the sky: from them will corruption (fitnah) emerge and within them it will return."

In this same vain, Shehu 'Uthman ibn Fudi, in his book Siraaj al-Ikhwaan, set aside an entire section distinguishing the upright scholars from the evil scholars and then said,

"This establishes that many of the so-called scholars and worshippers in this Ummah devour the wealth of the people unjustly and bar them from the path of Allah. And by means of these scholars and worshippers corruption has spread throughout the lands. The Messenger of Allah, may Allah bless him and grant him peace, said, "My Ummah will be destroyed by the corrupt scholars and the ignorant worshippers.""

قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ: ((أَنَّا منْ غَيْرِ الدَّجَّال أَخْوَف عَلَيْكُمْ مِنَ الدَّجَّالِ)) فَقَالُوا: مِمَّنْ يَارَسُولَ اللهِ ؟ قَالَ: ((مِنْ عُلَمَاءِ السُّوءِ

He, may Allah bless him and grant him peace, also said, "I am not the Dajjaal (Anti-Christ) and I am more fearful for you from something other than the Dajjaal." They said, "From whom O Messenger of Allah?" He said, "From the evil scholars ('ulamaa' us-suu').""

Going back to our original discussion, the food of the people of the book is lawful for us to eat- with conditions. These conditions are the same conditions that have been legislated by Allah and His Messenger, may Allah bless him and grant him peace, upon the Muslims; Namely, [1] the method of slaughter must be proper (and we have discussed this at some length), [2] the name of Allah must be mentioned at the time of slaughter, and [3] the slaughter must be a Muslim or a Kitaabi.

Mufti Usmani says, “Since it is undisputed among the scholars of the Ummah that all non-Muslims are in reality of one group, it seems to follow that the slaughtered animals of the People of the Book should be prohibited just like that of the rest of the non-Muslims. But Islamic law distinguishes the People of the Book from the rest of the non-Muslims in matters of animal slaughter and marriage, as their laws pertaining to both are similar to those of Islam. They used to conform to many of the same requirements that Islam obligated on the Muslims. These rules are present, even till this day, in their sacred scriptures, despite the many corruptions they presently contain.

Consider the following selections from their scriptures. In the Old Testament, it is reported in the Book of Leviticus:

The fat of an animal found dead or torn by wild animals may be used for any other purpose, but you must not eat it. (Leviticus 7:24)

The Book of Deuteronomy states:

The blood of your sacrifices must be poured beside the altar of the Lord your God, but you may eat the meat. Be careful to obey all these regulations I am giving you, so that it may always go well with you and your children after you, because you will be doing what is good and right in the eyes of the Lord your God. (Deuteronomy 12:27-28)

All Jews and Christians acknowledge these two books.

As for the scriptures that only the Christians accept, the following is reported in the Book of Acts:

It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. (Acts 15:28-29)

In another place in the same book, it is stated:

As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. (Acts 21:25)

Also, St Paul, who is one of the main leaders of the Christians and an apostle according to their claim, writes in his First Epistle to the Corinthians:

No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of the demons. (I Corinthians 10:20-21)

It is worth mentioning that St. Paul was the one who, in spite of the teachings of Jesus, peace be upon him, abrogated nearly all the commands in the Torah that pertained to the Christians. Nevertheless, he still left intact the commands pertaining to slaughtering animals. He prohibited strangled animals and mandated that slaughtering be for God. Hence, it is clear that the original Christian laws for animal slaughter remained as they had been for the Jews.

The exclusively Jewish scriptures are also replete with detailed laws pertaining to animal slaughter. The following is reported in the Mishnah, the primary source of sacred law for Jews:

If he slaughtered with a hand-sickle or with a flint or with a reed, what he slaughters is valid. All may slaughter and at any time and with any implement excepting a reaping-sickle or a saw or teeth or the finger-nails, since these choke. (Mishnah 513-514)

The translator, Dr. Hebert Danby, comments in a footnote under this passage that according to the Jewish tradition given to Moses, peace be upon him, on Mount Sinai, “five things must be avoided in cutting the throat in order that the slaughtering shall be valid: (a) there must be no delay, but the knife must be kept continually moving backwards and forwards; (b) no pressure may be exerted; (c) there may be no thrusting or digging in of the knife under the skin or between the gullet and windpipe; (d) the knife may not be allowed to slip beyond a certain area of the throat – from the large ring of the windpipe to the upper lobe of the inflated lungs; (e) the gullet or windpipe must not be torn out of position in the course of slaughtering” (Mishnah 513).

The six passages presented above are from books that the Jews and Christians view as holy texts and the primary sources of their religions’ sacred laws. What we have quoted verifies the following … points.

(a) Animals strangled and beaten to death are prohibited in Judeo-Christian law, just as they are in Islamic law.

(b) The laws of the People of the Book require that the slaughter be for Allah – in other words, with the mention of Allah’s name – as is evident from St. Paul’s letter to the Corinthians.”

All of which brings us to Ibn Kathir’s commentary on the above-quoted verse (Surah al-Maa’idah: Verse 3):

قَالَ اِبْن عَبَّاس وَأَبُو أُمَامَةَ وَمُجَاهِد وَسَعِيد بْن جُبَيْر وَعِكْرِمَة وَعَطَاء وَالْحَسَن وَمَكْحُول وَإِبْرَاهِيم النَّخَعِيّ وَالسُّدِّيّ وَمُقَاتِل بْن حَيَّان : يَعْنِي ذَبَائِحهمْ وَهَذَا أَمْر مُجْمَع عَلَيْهِ بَيْن الْعُلَمَاء أَنَّ ذَبَائِحهمْ حَلاَل لِلْمُسْلِمِينَ لأَنَّهُمْ يَعْتَقِدُونَ تَحْرِيم الذَّبْح لِغَيْرِ الله وَلاَ يَذْكُرُونَ عَلَى ذَبَائِحهمْ إِلاَّ اِسْم اللهِ وَإِنْ اِعْتَقَدُوا فِيهِ تَعَالَى مَا هُوَ مُنَزَّه عَنْهُ تَعَالَى وَتَقَدَّسَ

“Ibn ‘Abbaas, Abu Umaamah, Mujaahid, Sa’eed ibn Jubayr, ‘Ikrimah, ‘Ataa’, al-Hasan, Makhuul, Ibrahim al-Nakha’i, Suddi, Muqaatil, and Ibn Hibbaan have said, ‘It means slaughtered animals.’ This ruling is unanimously agreed upon (mujma’ ‘alayhi) by the scholars: their slaughtered animals are lawful (halaal) for Muslims because they believe that slaughtering for other than Allah is prohibited, and because they do not mention any name except the name of Allah over the animals they slaughter – even though they do espouse certain beliefs above which Allah is greatly exalted.”

Therefore, it should be clear from all that was stated that a Muslim who believes in Allah and the last day is not free to eat the regular meat found in most American supermarkets or restaurants. The slaughtered animal must meet three basic conditions: (1) the animal must have been killed properly. Which means that its jugular veins have been cut and its blood allowed to flow. (2) The name of Allah must have been mentioned at the time of slaughter. (3) The one doing the slaughtering must have been a Muslim or a Kitaabi (i.e. a Jew or a Christian referred to as “People of the Book”). If the slaughterer happens to be a Kitaabi the previous two conditions are still incumbent upon the slaughterer in order for the meat which results from that killing to be considered lawful (halaal) for the Muslims to eat.

Success is with Allah

اللهُمَّ أَرنَا الْحَقَ حَقًّا وَ ارْزُقْنَا اتِبَعه وَ ارْنَا الْبَاطِلَ بَاطِلاً وَ ارْزُقْنَا اجْتِنَا بِهِ

O Allah! Show us the true as true and make us follow it. Show us the false as false and make us avoid it.

“Muslims can eat any meat except pork”

2010-02-05T11:20:00.003-05:00

In the Name of Allah, Most Gracious, Most Merciful

The Importance of Eating Permissible and Wholesome Foods
“Muslims can eat any meat except pork”

Part Two

By Na’eem Abdullah
www.nuruzzamaaninstitute.org
www.lightoftheage.com
nuruzzamaan.blogspot.com

In the Name of Allah, Most Gracious, Most Merciful. May Allah bless our master (sayyidina) Muhammad, his family and companions and give them peace. All Praises are due to Allah, He is sufficient (for us). Peace be upon His slaves, who He has chosen. As to what follows:

At one point in time, at least in the opinion of this author, it seems as if this misconception was only held by non-Muslims. However, upon increased interaction with the Muslim community at large, one comes to the realization quite quickly that many Muslims also believe that the only meat which the Muslim is prohibited from eating is that which comes from the pig and its byproducts.
This is a notion that is not supported by the Qur’an, which is the foundation of a Muslim’s religious and worldly life. The Qur’an, which is revelation (wahy) coming from the Creator of everything to the heart of the Last Prophet and subsequently to the rest of the world, clearly spells out that meat which is prohibited. Allah says,

And eat not of that whereon Allah’s name hath not been mentioned, for lo! it is abomination. Lo! the devils (ash-shayateen) do inspire their minions to dispute with you. But if ye obey them, ye will be in truth idolaters. – Surah al-An’aam: Verse 121

Furthermore, Allah says:

Forbidden unto you (for food) are carrion (al-maytah) and blood (ad-dam) and swineflesh (lahm al-khinzeer), and that which hath been dedicated unto any other than Allah (uhilla lighayri llah), and the strangled (al-munkhaniqah), and the dead through beating (al-mawquudhah), and the dead through falling from a height (al-mutaraddiyah), and that which hath been killed by (the goring of) horns (an-nateehah), and the devoured of wild beasts (ma akala al-sabu’u), saving that which ye make lawful (by the death-stroke) (illa ma dhakkaytum), and that which hath been immolated unto idols (ma dhubiha ‘ala an-nusub). And (forbidden is it) that ye swear by the divining arrows. This is an abomination. This day are those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as religion al-Islam. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is Forgiving, Merciful. – Surah al-Maa’idah: Verse 3

In this verse, which is the final revelation regarding the prohibited foods in general and halaal (lawful) and haraam (unlawful) in particular, Allah delineates what meat is not to be consumed, they are:

[1] carrion (al-maytah)

[2] blood (ad-dam)

[3] the flesh of swine (lahm al-Khinzeer)

[4] that which hath been dedicated unto any other than Allah (uhilla lighayri llah)

[5] the strangled (al-munkhaniqah)

[6] the dead through beating (al-mawquudhah)

[7] the dead through falling from a height (al-mutaraddiyah)

[8] that which hath been killed by (the goring of) horns (an-nateehah)

[9] the devoured of wild beasts (ma akala al-sabu’u), saving that which ye make lawful (by the death-stroke) (illa ma dhakkaytum)

[10] that which hath been immolated unto idols (ma dhubiha ‘ala an-nusub)

These verses, and many others, from the Qur’an and the statements of the Prophet, may Allah bless him and grant him peace, make it abundantly clear that for an animal’s meat to be considered halaal – or permissible for consumption – the name of Allah must have been recited or mentioned at the time of slaughtering. Also, the animal must not have died a natural death, or as a result of strangulation, beating, falling, being gored to death by another animal, being eaten by some wild animal (with the exception that you slaughter it correctly and mention Allah’s name before the animal actually dies), or have been offered as a sacrifice to some idol.
With that being said, most of the meat sold in restaurants and supermarkets in this country are derived from animals which have been killed using one or more of the – haraam – or prohibited methods mentioned above. We could have mentioned numerous verses from the infallible Qur’an and Hadith from the Sunnah of our beloved Prophet, may Allah bless him and grant him peace, which would add further proof to what was already mentioned; however, what was quoted should be enough to alert the intelligent.
Success is with Allah

O Allah! Show us the truth as true and make us follow it. Show us falsehood as false and make us avoid it.

The Importance of Eating Permissible and Wholesome Foods

2010-01-28T11:12:00.003-05:00

In the Name of Allah, Most Gracious, Most Merciful

The Importance of Eating Permissible and Wholesome Foods
And Avoiding the Prohibited and Doubtful Foods

Part One

By Na’eem Abdullah
www.nuruzzamaaninstitute.org
www.lightoftheage.com
nuruzzamaan.blogspot.com

In the Name of Allah, Most Gracious, Most Merciful. May Allah bless our master (sayyidina) Muhammad, his family and companions and give them peace. All Praises are due to Allah, He is sufficient (for us). Peace be upon His slaves, who He has chosen. As to what follows:

Allah, the Most High, has always impressed upon mankind the significance of what he consumes. The human diet has always been regulated by Divine intervention. In other words, every Prophet, from Adam to Muhammad, peace and blessings be upon all of them, came with some dictate from Allah regarding what was permissible or forbidden to eat. This is illustrated by the following verse from the Holy Qur’an:

And We said, ‘Adam, dwell you and your wife, in the Garden, and eat thereof, easefully, but do not come near this tree, lest you be, evildoers.’

Allah gave our mother and father (Adam and Hawwaa) the freedom to eat whatever they pleased in the Garden, but told them “Laa taqrabaa haadhihi sh-shajarah” – Do not come near this tree! Which was an emphatic way of prohibiting them from eating any of the fruits of that particular tree! This was mankind’s first prohibition – a dietary one! This would alert the intelligent, god-fearing person to the importance of guarding what he or she allows to enter his or her stomach.
Even though there is a disagreement (ikhtilaaf) among the ‘ulamaa’ (scholars), the following ayah (verse) is considered by many of them to be the last one that was revealed to Prophet Muhammad, may Allah bless him and grant him peace.

Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah. that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.

This makes it all the more critical, due to the fact that the Messenger of Allah was the seal of the Prophets (khaatam an-nabiyyeen); meaning that there will be no more Prophets or Messengers sent after him; which also would mean that the first prohibition revealed to the human race was food-related and possibly the last prohibition revealed to the human race was also food-related.
Upon close examination of the life (as-Seerah) of Prophet Muhammad, may Allah bless him and grant him peace, and the Qur’anic commentary (at-tafseer) one will notice that Allah has revealed guidance directly related to permissible and prohibited food consumption during every revelatory period. In other words, Allah informed the believers several times of what food is prohibited in the Meccan period, and in the Medinan period – including the farewell pilgrimage on Mount Arafat. This point should, at least, be interesting in light of the fact that the revelation sent down in Mecca was primarily concerned with Heaven, Hell, and other matters related to the Hereafter. Most of the legal rulings and social injunctions were not revealed until the Medinan period; with the primary exception being the prohibition of certain foods, which was revealed early in the Meccan period. Some of these injunctions will be mentioned a little later in this discourse.
Consider what was just stated above in light of the fact that intoxicants where only prohibited once. It is well-known that Muslims do not drink alcohol or use drugs, even though the prohibition of khamr was only revealed one time in the Qur’an. Logic would have us believe that eating unlawful meat must be even more harmful because the revelation which prohibits its consumption was sent down on numerous occasions.
The issue regarding food in general and meat in particular is so important that it has been connected to our belief, by the Messenger of Allah, may Allah bless him and grant him peace. He said

“Whoever prays our prayer, faces our qiblah (direction of prayer), and eats our slaughtered animals is a Muslim (lit. that is the Muslim) for whom is the protection of Allah and his Messenger.”

I have been commanded to fight the people until they say, “There is no god except Allah.” If they say it and pray our prayer, face our qiblah, slaughter (the way) we slaughter, their blood and their wealth is [considered] sacred to us, except when there is due right. And their reckoning is with Allah.

“In this hadith, the Messenger of Allah, may Allah bless him and grant him peace, mentions the slaughtering of animals in the same context as the ritual prayer (salaah) and facing the Ka’ba when praying. He places it among the distinguishing features of Islamic law that separate a Muslim from a non-Muslim. He makes it one of the symbolic Islamic rituals, which show that one is a Muslim and by which one’s blood and wealth become safeguarded. Whose statement could prove more conclusively than the Prophet’s – such as these, as well as others – that slaughtering an animal through a legally prescribed method is indeed a ritual act and is a fundamental religious rite that affirms the very faith of the one who does it?”
Not only did Prophet Muhammad, may Allah bless him and grant him peace, connect slaughtered animals to our belief system – as illustrated in the preceding Prophetic narrations – but he also informs us that those who believe in Allah are held to the same standards as the Prophets regarding what they eat.

“Verily Allah, the Most High, is pure and He only accepts that which is pure. Indeed Allah commands the Believers the same way He commanded the Messengers when He says, ‘O ye Messengers! Eat from what is Pure and do good.’ Similarly, the Almighty says, O Believers! Eat from the pure things provided to you.” He then mentioned the case of the man, traveling a long journey, disheveled and dusty crying, O Lord! O Lord! But his food is unlawful, his drink is unlawful, his dress is unlawful, and he was nourished on the unlawful, then how can his request be granted.”

This hadith is packed with wisdom! And our scholars have been extracting from this hadith and building upon it ever since these precious words left the mouth of the seal of the Prophets, may Allah bless him and grant him peace. This hadith, recorded by Imam Muslim in his Sahih, is also included in Imam an-Nawawi’s Forty Hadith, which says a lot about the importance of this hadith. In his introduction, he said “…Every hadith in it being one of the great maxims from the foundation of the Religion (ad-deen).” This tradition highlights many points, namely; [1] Those who believe in Allah are held to the same standards as the Prophets and Messengers regarding their diet; [2] The eating of pure and lawful foods produces good and righteous actions; [3] The consumption of the opposite (foul and unlawful foods) produces evil and corrupt actions and; [4] The consumption of haram food prevents ones prayers from being answered.
Shehu ‘Uthman dan Fodio emphasized the need to protect the stomach in his book called Tareeq ul-Jannah or The Path to Paradise.

Protection of the Stomach
It is obligatory, my brothers, to guard the stomach (al-butn) from: [1] the forbidden (haraam) and dubious (shubhat); and [2] from excess (fuduul). Enthusiasm for the worship of Allah entails first investigating the forbidden and dubious for three reasons: [1] being wary of the Hellfire; [2] eating the forbidden and the doubtful is an impediment and does not give success in one's worship (al-‘ibaadah); [3] Eating the forbidden and the dubious is rejected (mirduud) not acceptable (ghayru maqbuul) by Allah ta`ala.
As for permissible food which is excessive, eating it causes ten calamities: [1] hardness of the heart; [2] affliction in the limbs; [3] decreased comprehension of knowledge; [4] decreased worship; [5] loss of the sweetness of worship; [6] danger of falling into what is dubious and forbidden; [7] preoccupation of the heart and body; [8] severe agony during death; [9] loss of reward in the next life; and [10] obstructions on the Day of Reckoning. From these ten calamities, the first of them is sufficient in conveying the message.

We could continue in this vein for as long as Allah wills, however, it is not our desire to exhaust the issue. Our intent is only to highlight how serious our food intake actually is and to do away with the erroneous notion that what a person eats is some mundane act that is really insignificant.
This discourse will be limited to clarifying some of commonly misunderstood issues connected with the intake of meat (lahm), namely; [1] “Muslims can eat any meat except pork”; [2] “Muslims can eat the regular meat found in most American supermarkets or restaurants?”; and [3] “Just say “Bismillah” and eat it.”
We pray that this contribution adds clarity to the matter and brings those who take benefit from it closer to Allah, ta‘ala. Success is with Allah!

Success is with Allah

اللهُمَّ أَرِنَا الْحَقَ حَقًّا وَ ارْزُقْنَا اتِّبَاعَهُ وَ اَرِنَا الْبَاطِلَ بَاطِلاً وَ ارْزُقْنَا اجْتِنَابَهُ

O Allah! Show us the truth as true and make us follow it. Show us falsehood as false and make us avoid it.

The Rank of Jumu'ah

2010-01-03T10:00:00.011-05:00

In the Name of Allah, Most Gracious, Most Merciful

وَصَلَّى اللهُ عَلَى سَيِّدِنّا مُحَمَّدٍ وَأَلِهِ وَصَحْبِهِ وَسَلَّمَاَلْحَمْدُ لِلَّهِ رَبِّ اِلْعَالَمِينَ، وَأَفْضَلُ الصَّلآةِ وَأَتَّمُ التَّسْلِيمِ عَلَى سِيِّدِنّا مُحَمَّدٍ وَعَلَى أَلِهِ وَصَحْبِهِ أَجْمَعِينَ، وَرَضِىَ اللهُ تَعَالَى عَنِ السَّاداتِ التَّابِعِينَ، وَالْعُلَمَآءِ الْعَامِلِينَ، وَالأئِمَةِ الأرْبَعَةِ اِلْمُجْتَهِدِينَ، وَمُقَلِّدِيهِمْ إِلَى يَوْمِ اِلدِّينِ. أَمين:

Peace and blessings of Allah be upon our master Muhammad, his Family and Companions. All praises are due to Allah, the Lord of the worlds, and the best prayers (afdalu as-salaati) and most abundant peace (attamu at-tasleemi) be upon Muhammad our master (sayyidina) Muhammad, upon his family (alihi), and Companions (sahbihi), all of them (ajma’een). May Allah, the Most High, be pleased with the masters (as-saadaati) of the Taabi’een and the right-acting ‘ulamaa’ and the four Imaams who exercised independent judgment and those who follow them until the Day of Judgment. Ameen!

Jumu’ah is a special day that many of us have begun to take for granted. This can be seen by the way we present ourselves for the Jumu’ah prayer. This day is mentioned by Allah in His book:

يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نُودِيَ لِلصَّلاَةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْاْ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُواْ ٱلْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
فَإِذَا قُضِيَتِ ٱلصَّلاَةُ فَٱنتَشِرُواْ فِي ٱلأَرْضِ وَٱبْتَغُواْ مِن فَضْلِ ٱللَّهِ وَٱذْكُرُواْ ٱللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ

O you who believe! When the call is proclaimed for the prayer on the day of gathering (yaum al-Jumu’ah), come to the remembrance of Allah and leave off business, that is better for you if you did but know!
Then when the Salah is finished, disperse through the land, and seek the bounty of Allah, and remember Allah much, that you may be successful.

قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ ((خَيْرُ يَوْمٍ طَلَعَتْ عَلَيْهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ فِيهِ خُلِقَ ‏ ‏آدَمُ ‏ ‏وَفِيهِ أُدْخِلَ الْجَنَّةَ وَفِيهِ أُخْرِجَ مِنْهَا))

The messenger of Allah said: “The best day among the days on which the sun rises, is yaum al-Jumu’ah; this is the day when Adam was created; on that day he was admitted into Paradise and on that very day he was sent down from the heaven.”

This day is blessed by Allah Himself and contains immense barakah for the believers. This is evidenced by his words,

مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ ، ثُمَّ أَتَى الْجُمُعَةَ ، فَاسْتَمَعَ وَ أَنْصَتَ، غُفِرَ لَهُ مَا بَيْنَهُ وَ بَيْنَ الْجُمُعَةِ وَ زِيَادَةُ ثَلاَثَةِ أَيَّامٍ ، وَ مَنْ مَسًّ الْحَصَا فَقَدْ لَغَا - رَوَاهُ الْمُسْلِم

“One who makes his ablutions (wudu’) carefully and comes to the Jumu’ah prayer and listens to the khutbah (sermon) attentively, has his sins forgiven from the previous Jumu’ah plus three days. And one who occupies himself with pebbles during the khutbah has not done well.”

How many of us come to Jumu’ah khutbah and play with our cell phones, have conversations in the middle of the khutbah, exchange greetings, or even attend Jumu’ah for that matter? All of these are violations of the respect and sanctity in which the Jumu’ah khutbah and salah (prayer) deserves and is a cause of affliction for the one guilty of it because he or she is missing out on having their sins forgiven and who doesn’t need that? This Hadith contains a rebuke and a condemnation for the one who does something as little as playing with pebbles, so what about those of us engaged in activities bigger then that during the khutbah?

Everything worth having has conditions. Yaum ul-Jumu’ah is special and as such there are preparations that need to be made in order to obtain the blessings contained in it. In the same way that many of us are aware of the deep discounts and savings that are to be had on Black Friday, likewise we need to prepare accordingly. Some of us have saved money in order to take advantage of the savings on that day. Many people have waited hours before a store even opened in order to purchase some item, like a flat screen television. That same person will show up late to Jumu’ah and look at his watch the whole time! In the same way that we showed up at the store early in preparation for some worldly enjoyment - that will not be a source of benefit for us when it counts - we need to show up early for the Jumu’ah khutbah. The Prophet, may Allah bless him and grant him peace has said,

مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةَ غَسْلَ الْجَنَابَةِ ، ثُمّ رَأحَ فِي السَّاعَةِ الأَولى، فَكَأَنَّمَا قَرَّبَ بَدَنَةً ، وَ مَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ ، فَكَأَنَّمَا قَرَّبَ بَقَرَةٍ ، وَ مَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ ، فَكَأَنَّمَا قَرَّبَ كَبْشاً أَقرَنَ ، وَ مَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ ، فَكَأَنَّمَا قَرَّبَ دَجَاجَةً ، وَ مَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ ، فَكَأَنَّمَا قَرَّبَ بَيْضَةً ، فَإِذَا خَرَجَ الإِمَامُ ، حَضَرَتِ الْمَلاَئِكَةُ يَسْتَمِعُونَ الذِّكْرَ - مُتَفِقٌ عَلَيْهِ

“He who takes a full bath (ghusl) on Jumu’ah (yaum al-Jumu’ah) – [the same type of] ghusl required for purification after having intercourse - and reaches the masjid early is as meritorious as if he had sacrificed a camel for the sake of Allah; and one who reaches the masjid after him, is as if he had sacrificed a cow; and the person who goes subsequently, it is as if he had sacrificed a full grown sheep; and the person who goes afterwards it is as if he had sacrificed a hen; and the person who reaches the masjid in the fifth turn is like one who has sacrificed an egg. At last when the Imam comes for the Jumu’ah Khutbah, the angels at the gates of the masjid leave the gates to listen to the khutbah (literally: the reminder (adh-dhikr)) and the names of the late comers are left out.”

Even the angels recognize the weight and importance of the Jumu’ah khutbah and avail themselves of the benefit and all of those who came late aren’t included in that noble log book of the angels! What about those who chose not to come at all? The Prophet, may Allah bless him and grant him peace, said

لَيَنْتَهِيَنَّ أَقْوَامٌ عَنْ وَدْعِهِمُ الْجُمُعَاتِ ، أَوْ لَيَخْتِمَنَّ اللهُ عَلَى قُلُوبِهِمْ ، ثُمَّ لَيَكُونُنَّ مِنَ الْغَافِلِينَ - رَوَاهُ الْمُسْلِمٌ

“The people should not neglect Jumu’ah, otherwise Allah will seal their hearts, and they will be counted among the negligent ones (al-ghaafileen).”

Furthermore, the best of creation, may Allah bless him and grant him peace has informed us that we should take our personal hygiene to an even higher level. Shehu ‘Uthman Dan Fodio, may Allah have mercy on him said:

وَ مِنْ طَرِيقِ سُنَّتِهِ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ فِي يَوْمِ الْجُمُعَةِ الُّهْنُ وَ الطِّيبُ نَدْباً. وَ فِي صَحِيحِ الْبُخَارِي عَنْ سَلْمَانَ الْفَارِسِي قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ ((لاَ يَغْتَسِلُ رَجُلٌ يَوْمَ الْجُمُعَةِ وَ يَتَطَهَّرُ مَا اسْتَطَاعَ مِنْ طُهْرٍ ، وَ يَدَّهِنُ مِنْ دُهْنِهِ ، أَوْ يَمَسُّ مِنْ طِيبِ بَيْتِهِ ، ثُمَّ يَخْرُجُ فَلاَ يُفَرِّقُ بَيْنَ اثْنَيْنِ ، ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ ، ثُمَّ يُنْصِتُ إِذَا تَكَلَّمَ الإِمَامُ إِلاَّ غُفِرَ لَهُ مَا بَيْنَهُ وَ بَيْنَ الْجُمُعَةِ الأُخْرَى

“From the path of the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace, concerning the day of Jumu’ah is utilizing oils (ad-duhn) and perfumes (at-tayb) being highly recommended (nadban). It is also related in the Sahih of al-Bukhari on the authority of Salman al-Farisi who said, "The Prophet, may Allah bless him and grant him peace, said, "A man does not take the ritual bath on the day of Jumu’ah, purify what he is able to purify, oils his hair and utilizes perfumes on himself, goes out to the masjid without stepping between two people, prays what is written for him and listens in silence when the Imam delivers his khutbah (sermon) - except that he will be forgiven for his sins which occurred between this Jumu’ah and the next Jumu’ah."”

You see brothers and sisters, this day is special and we need to begin to honor it as such. Whenever we attend an important function such as a banquet, graduation or some important meeting we dress accordingly; well the day of Jumu’ah deserves much more than that!
With that being said, I hope and pray that this will serve as a reminder because it will be a source of benefit for the one who has faith (imaan) in his heart. Allah, the Most High says:

وَ ذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ

And remind for verily, the reminder benefits the believers.

We should also try to refrain from calling this the “Friday Prayer” because Friday was named in homage to a pagan goddess to whom pagans used to invoke in relation to matters of love. I have not mentioned everything in connection with this blessed day for that was not my intention. My only intention was to remind the believers of the special nature of this day because many Muslims are becoming depressed in their struggle to hold on to this blessed deen (way of life) during these trying times and are consequently beginning to neglect Jumu’ah. I also pray that this will encourage us to revive the Prophetic Sunnah regarding to the real meaning, adab (conduct) and rewards associated with Yaum ul-Jumu’ah and as a result be included among those about whom the Messenger of Allah, may Allah bless him and grant him peace, has said,

رَحْمَةُ اللهِ عَلَى خُلَفَآءِ قِيْلَ: وَ مَا خُلَفَآؤُكَ ؟ قَالَ الَّذِينَ يُحْيُنَ سُنَّتِي وَ يُعَلِّمُونَهَا النَّاسَ ، مَنْ مَنْ أَحْيَا سُنَّتِي فَقَدْ أَحْيَانِي وَ مَنْ أَحْيَانِي كَانَ مَعِي فِي الْجَنَّةِ

The Messenger of Allah, may Allah bless him and grant him peace said, “The Mercy of Allah is with my Khalifahs.” It was said, “Who or what are your Khalifahs?” He said, “Those who bring my Sunnah to life and teach it to the people. Whoever brings my Sunnah back to life, has given life to me. Whoever gives life to me, will be with me in paradise.”

Success is with Allah!

Your Brother,
Na’eem Abdullah
www.lightoftheage.com