Ruling on Shaving or Leaving Alone Hair

Bismillâh, wal-hamdulillâh

With regard to removing or not removing hair, the scholars divide hair into three categories:

1. That which sharî’ah commands us to leave alone and forbids us to remove any of it.
2. That which sharî’ah commands us to remove.
3. That concerning which sharî’ah says nothing; it does not tell us to remove it or forbid us to do so.

1- The hair which we are forbidden to remove includes the eyebrows & the beard. A woman must leave whatever makes her beautiful, so she is forbidden to shave the hair on her head.

The evidence for that is the hadîth of ‘Abdullâh ibn Mas’ûd (radiyallâhu `anhu) who said: I heard the Messenger of Allâh (صلى الله عليه وسلم) say: “Allâh has cursed the woman who does tattoos and the one who has them done, the woman who plucks eyebrows (an-nâmisah) and the one who has it done (an-mutanammisah), and the one who files her teeth for the purpose of beauty, altering the creation of Allâh.”
(Narrated by al-Bukhâri & Muslim)

And it was narrated that ‘Abdullâh ibn ‘Umar (radiyallâhu `anhumâ) said: I heard the Messenger of Allâh (صلى الله عليه وسلم) say: “Be different from the mushrikîn (polytheists): let your beards grow and trim your moustaches.” (Narrated by al-Bukhâri & Muslim)

2 – The hair which we are commanded to remove or shorten are known as Sunan al-Fitrah, such as removing the pubic hairs, trimming the moustache and plucking the armpit hairs. That also includes shaving or cutting the all of the hair of the head during Hajj or ‘Umrah.

The evidence for that is the hadîth of ‘Â’ishah (radiyallâhu `anhâ) who said: The Messenger of Allâh (صلى الله عليه وسلم) said: “Ten (actions) are part of the fitrah [natural inclinations of man]: trimming the moustache, letting the beard grow, using the siwâk (toothbrush from the roots of the Arak/Peelu tree), rinsing the nose with water, clipping the nails, washing the finger joints, plucking the armpit hairs, shaving the pubic hair and washing oneself with water after relieving oneself.”

Zakariyyâ said: Mus’ab said: And I forgot the tenth but it may have been rinsing the mouth with water (Narrated by Muslim)

3 – Hair concerning which the Qur'ân & Sunnah are silent about and do not say whether it is to be removed or left as it is, such as hair on the head (except during `Umrah & Hajj), legs, hands, cheeks, nose, chest, back & arms.

There is some difference of scholarly opinion concerning this.
Some said that it is not permissible to remove it, because removing it implies changing the creation of Allâh, as Allâh tells us that the Shaytân said:


“'...and indeed I will order them to change the nature created by Allâh'” [TMQ an-Nisâ’ 4:119]


Some said that this is one of the things concerning which nothing was said, so the ruling is that it is allowed. It is permissible to leave it or to remove it, because whatever is not mentioned in the Qur’aan or Sunnah is permissible.


The Prophet (صلى الله عليه وسلم) said: “What is halâl is that which Allâh has permitted in His Book, and what is harâm is that which Allâh has forbidden in His Book, and what He has remained silent about is forgivable.” (Narrated by al-Tirmidhi)


Shaving, trimming or leaving alone the hair on the head, legs, hands, cheeks, nose, chest, back & arms is forgivable according to the above hadîth, so there is no problem with shaving, trimming or leaving alone the above hairs. In other words, it is your personal choice.

And Allah Knows Best

Fasting Six Days of Shawwâl

Its Ruling and Its Reward


Fasting six days of Shawwâl after the obligatory fast of Ramadân is Sunnah Mustahabbah, not Fard. It is recommended for the Muslim to fast six days of Shawwâl, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet, peace be upon him. Abu Ayyûb, may Allâh be pleased with him, reported that the Messenger of Allâh, peace be upon him, said: “Whoever fasts Ramadân and follows it with six days of Shawwâl, it will be as if he fasted for a lifetime.” (Narrated by Muslim, Abû Dawûd, at-Tirmidhi, al-Nasâ’i and Ibn Mâjah). (In this Hadîth, the word "dahr" is used, which some say might also mean year instead of lifetime).


This is because the reward of actions is multiplied (at least) ten-fold. So fasting the whole month of Ramadân is like fasting 10 months, and the six days of Shawwâl like fasting 60 days. The Prophet, peace be upon him, himself stated this explicitly: “Fasting Ramadân is like fasting ten months, and fasting six days [of Shawwal] is like fasting two months. That is like fasting a full year.” (Narrated by Ahmad & Nasa'i).


How beautiful the wisdom of Allâh & His Messenger, peace be upon him, is!


In the Hadîth reported by Abû Ayyûb in the first paragraph, the definition of the word "dahr" can be expressed to mean both lifetime & year, because if you follow up Ramadân with the 6 days of Shawwâl every year, it is like fasting he whole year every year, which is like fasting your entire lifetime.


How it is Performed


One may fast any six days of the month of Shawwâl apart from the day of Eid al-Fitr, be it consecutive, non-consecutive or days which are chosen at random. And you should hasten to fast these six days because delaying may cause problems. This is the view of the Shâfi'is and some of the Hanbalis, but it is OK if you do not hasten it and you delay it until the middle or end of the month.


It is valid to combine the intention of making up missed Ramadân fasts and the Sunnah of fasting the six days of Shawwâl, though performing both separately is greater in reward.


If one is unable to fast the six days of Shawwâl due to some genuine excuse, one should make the firm intention that one would have fasted should this excuse not exist. If one is sincere & true in one’s intention, then one will, by Allâh's Grace & Mercy, have the full reward of fasting these days, because, as the Prophet Muhammad, peace be upon him, said: “Actions are by their intentions, and each person shall have whatever they intended.” (Narrated by The Group) The signs of being true in one’s intention is that if one’s excuse is lifted, one hurries to fulfill the intended matter.



The Benefits of Fasting These Six Days

Among the benefits of fasting the six days of Shawwâl is:

1. Sign of acceptance. It is a sign of the acceptance of one’s Ramadân fasts. This is because a sign of Allâh’s accepting a good deed is to be granted the success to perform similar good deeds, with consistency.

2. Consistency itself is beloved. The actions most beloved to Allâh and His Messenger, peace be upon him, are those done most consistently.

3. Sign of thankfulness. Fasting these six days is an expression of thankfulness for the reward of fasting that Allâh grants on the day of Eid. Continuing to fast is a sign of being “A truly thankful servant,” as the Prophet, peace be upon him, described himself. Thankfulness is the key to increase, and a means of securing one’s blessings and good.

4. Sign of commitment to continue. Fasting these six days is a sign of one’s commitment to continue in worship and submission to Allâh willingly, and not merely out of obligation.


Conclusion


As with any act of worship, it is dependent upon intention (niyyah). If the intention is not there, then the act will be unrewarded. As the Prophet, peace be upon him, said: "Actions are but by intentions". With regards to fasting, it is for the sake of Allâh only. If one fasts to show off, or to diet or just out of habit alone, there is no use in fasting at all, whether during Ramadân, Shawwâl or any other time.

And Allâh Knows Best.

How to Prepare for the Arrival of Ramadân

Indeed, many people misunderstand the true nature of fasting, and they make it an occasion for eating and drinking, making special sweets and staying up late at night and watching shows on satellite TV. They make preparations for that long before Ramadaan, lest they miss out on some food or prices go up. They prepare by buying food, preparing drinks and looking at the satellite TV guide so they can choose which shows to follow and which to ignore. They are truly unaware of the real nature of fasting in Ramadaan; they take worship and piety out of the month and make it just for their bellies and their eyes.

However, others are aware of the real nature of fasting in the month of Ramadaan, so they start to prepare from Sha’baan, and some of them even start before that. Among the best ways of preparing for the month of Ramadaan are:

1 –Sincere repentance

This is obligatory at all times, but because of the approach of a great and blessed month, it is even more important to hasten to repent from sins between you and your Lord, and between you and other people by giving them their rights, so that when the blessed month begins you may busy yourself with acts of worship with a clean heart and peace of mind. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”

It was narrated from al-Agharr ibn Yasaar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah for I repent to Him one hundred times each day.” Narrated by Muslim (2702.

2 –Du’aa’ (supplication)

It was narrated from some of the salaf that they used to pray to Allaah for six months that they would live until Ramadaan, then they would pray for five months afterwards that He would accept it from them.

The Muslim should ask his Lord to let him live until Ramadaan with a strong religious commitment and good physical health, and he should ask Him to help him obey Him during the month, and ask Him to accept his good deeds from Him.

3 – Rejoicing at the approach of the blessed month

The arrival of Ramadaan is one of the great blessings that Allaah bestows upon His Muslim slave, because Ramadaan is one of the occasions of good in which the gates of Paradise are opened and the gates of Hell are closed. It is the month of the Qur’aan and of decisive battles in the history of our religion.

Allaah says (interpretation of the meaning):
“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islam and the Qur’aan); —therein let them rejoice.’ That is better than what (the wealth) they amass”[Yoonus 10:58]

4 – Discharging the duty of any outstanding obligatory fasts

It was narrated that Abu Salamah said: I heard ‘Aa’ishah (may Allaah be pleased with her) say: I would owe fasts from the previous Ramadaan and I would not be able to make them up except in Sha’baan. [Narrated by al-Bukhaari (1849) and Muslim (1146)]

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

From her keenness to do that in Sha’baan it may be understood that it is not permissible to delay making them up until another Ramadaan begins. [Fath al-Baari (4/191)]

5 – Seeking knowledge in order to be able to follow the rulings on fasting and to understand the virtues of Ramadaan.

6 – Hastening to complete any tasks that may distract the Muslim from doing acts of worship.

7 – Sitting with one’s family members – wife and children – to tell them of the rulings on fasting and encourage the young ones to fast.

8 – Preparing some books which can be read at home or given to the imam of the mosque to read to the people during Ramadaan.

9 - Start increasing in acts of worship and obedience to Allâh and start refraining from acts of disobedience to Him.

10 – Fasting some of the month of Sha’baan in preparation for fasting Ramadaan.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we said: He will not break his fast, and he used not to fast until we said: He will not fast. And I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) complete a month of fasting except Ramadaan, and I never saw him fast more in any month than in Sha’baan. [Narrated by al-Bukhaari (1868) and Muslim (1156)]

It was narrated that Usaamah ibn Zayd said: I said: O Messenger of Allaah, I do not see you fasting in any month as you fast in Sha’baan? He said: “That is a month that people neglect between Rajab and Ramadaan, but it is a month in which people’s deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.” [Narrated by al-Nasaa’i (2357); classed as hasan by al-Albaani in Saheeh al-Nasaa’i.]

This hadeeth explains the wisdom behind fasting in Sha’baan, which is that it is a month in which deeds are taken up (to Allaah). Some of the scholars mentioned another reason, which is that this fasting is like Sunnah prayers offered beforehand in relation to the obligatory prayer; they prepare the soul for performing the obligatory action, and the same may be said of fasting Sha’baan before Ramadaan.

11 – Reading Qur’aan

Salamah ibn Kuhayl said: It was said that Sha’baan was the month of the Qur’aan readers.

When Sha’baan began, ‘Amr ibn Qays would close his shop and free his time for reading Qur’aan.

Abu Bakr al-Balkhi said: The month of Rajab is the month for planting, the month of Sha’baan is the month of irrigating the crops, and the month of Ramadaan is the month of harvesting the crops.

He also said: The likeness of the month of Rajab is that of the wind, the likeness of Sha’baan is that of the clouds and the likeness of Ramadaan is that of the rain; whoever does not plant and sow in Rajab, and does not irrigate in Sha’baan, how can he reap in Ramadaan? Now Rajab has passed, so what will you do in Sha’baan if you are seeking Ramadaan? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?

And Allâh knows best.

April Fool's Day - Who's the real fool?

1st April - a day when people lie, play jokes and mock in the name of entertainment. This ugly practice of lying, which is considered to be merely a humor, is known to have caused great harm to many. Even trauma and deaths. Still this dishonest tradition is not only practiced among the common masses, but also newspapers and magazines participate in it by publishing false news and untrue stories on the first day of April!

Much is said about the origin of this practice, however what concerns the most to the Muslims is that it is a tradition which directly contradicts the teachings and morals of Islam.

Lying is a characteristic of hypocrisy and Allah's Messenger (sallallahu alaihi wa-sallam) strictly forbade lying at all times. He (sallallahu alaihi wa-sallam) said: “Let he who truly believes in Allah and the Last Day speak good or be silent.” [Saheeh al-Bukharee] Moreover, he (sallallahu alaihi wa-sallam) has specifically cursed the person who lies to make people laugh, he said: “Woe be on one who speaks and lies in order to make people laugh, woe be on him.” [Abu Dawood] 

The above Ahaadeeth show the gravity of participating in the false tradition of April Fool, which the Western tradition appreciates and encourages claiming that it brings joy and amusement, whereas the Prophet (sallallahu alaihi wa-sallam) forbade lying and deceiving even if the intention of the person is to amuse people.

 

Abd al-Rahman Ibn Abi Laylaa said: “The companions of the Messenger of Allah (sallallahu alaihi wa-sallam) told us that they were traveling with the Messenger of Allah (sallallahu alaihi wa-sallam). A man among them fell asleep and some of them went and took his arrows. When the man woke up, he got alarmed (because his arrows were missing) and the people laughed. The Prophet (sallallahu alaihi wa-sallam) said: “What are you laughing at?” They said, “Nothing, except that we took the arrows and he got alarmed.” The Messenger of Allah (sallallahu alaihi wa-sallam) said: “It is not permissible for a Muslim to frighten another Muslim.” [Abu Dawood (5004) and Musnad Ahmad. Authenticated by Shaikh al-Albanee in Saheeh al-Jamee (7658)]

He (sallallahu alaihi wa-sallam) described the severe punishments for the liars and said: “I saw (in a dream), two men came to me. They said, 'The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.'” [Saheeh al-Bukharee (vol. 8, no: 118)]

With the above sources, we can conclude that the real fools are those liars playing April Fool's 'Jokes' that have been known to cause death, not the victims.

We as Muslims should not follow in the footsteps of those who commit such sins, as the Prophet Muhammad (sallahu alayhi wa sallam) said: "Whoever imitates a people is one of them." Rather, we should act against such actions and spread the word about these types of acts and their inevitable consequences.

May Allah protect us from indulging ourselves in such dishonest activities and may He give us the strength to withstand such practices when they tend to infect our Muslim Society. Ameen!

Don't think twice about Sadaqah

Quranic Text Regarding Sadaqah

'The believers ... are steadfast in prayers, and in whose wealth there is a right acknowledged, for the poor and the destitute. (Qur'an 70:22-24)."That which you give in usury for increase through the property of (other) people, will have no increase with Allah: but that which you give for charity, seeking the Countenance of Allah, (will increase); it is those who will get a recompense multiplied." (Qur'an, 30:39)

"Only those who believe in Our Signs, who when they are recited to them fall down in adoration, and celebrate the praises of their Rabb (only God and Sustainer), nor are they (ever) puffed up with pride. They forsake their beds of sleep, the while they call on their Rabb (only God and Sustainer), in Fear and Hope. And they spend (in charity) out of the sustenance which We have bestowed on them. Now no person knows what delights of the eye are kept hidden (in reserve) for them -- as a reward for their (good) Deeds. Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they. For those who believe and do righteous deeds are Gardens as hospitable Homes, for their (good) deeds." (Qur'an, 32:15-19)

"The likeness of those who spend for Allah's sake is as the likeness of a grain of corn, it grows seven ears every single ear has a hundred grains, and Allah multiplies (increases the reward of) for whom He wills, and Allah is sufficient for His creatures' needs, All-Knower)." (Qur'an, 2:261)

"For Muslim men and women, for believing men and women for devout men and women for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's remembrance for them has Allah prepared forgiveness and great reward." (Qur'an, 33:35)

"Those who (in charity) spend of their goods by night and by day, in secret and in public have their reward with their Rabb (only God and Sustainer). On them shall be no fear nor shall they grieve." (Qur'an, 2:274)

Hadith Regarding Sadaqah

The Prophet (Peace be upon him) has said: 'Your smile for your brother is Sadaqah. Your removal of stones, thorns or bones from the paths of people is Sadaqah. Your guidance of a person who is lost is Sadaqah.' (Bukhari)

Abu Hurairah (RA) reported Allah's Messenger (SAW) as saying: "Charity does not in any way decrease the wealth and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in the estimation (of the people)." (Muslim)

Abu Hurairah (RA) narrated that the Prophet (SAW) said, "The example of a miser and the one who gives in charity, is like the example of two men wearing iron cloaks so tightly that their arms are raised forcibly towards their collar-bones. So, whenever a charitable person wants to give in charity, his cloak spreads over his body so much so that it wipes out his traces. But whenever the miser wants to give in charity, the rings (of the iron cloak) come closer to each other and press over his body and his hands get connected to his collar-bones. Abu Huraira heard the Prophet (SAW) saying, "The miser then tries to widen it but in vain." (Bukhari)

Qais ibn Abu Hazim narrated that.... Allah's Messenger (SAW) said, "A Muslim is rewarded (in the Hereafter) for whatever he spends except for something that he spends on building." (Bukhari)

Mu'aadh bin Jabal (RA) related from the Prophet (SAW) "Sadaqah extinguishes sin as water extinguishes fire." (Ahmad, Tirmidhi)

Abu Hurairah (RA) narrated that the Prophet (SAW) said, "Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your cause', and the other (angel) says, 'O Allah! Destroy every miser.'" (Bukhari)

The Prophet (Peace be upon him) has said: 'A Muslim does not plant, or sow anything from which a person, animal or anything eats but it is considered as Sadaqah from him.' (Bukhari)

The Prophet (Peace be upon him) has said:: "To smile in the company of your brother is charity. To command to do good deeds and to prevent others from doing evil is charity. To guide a person in a place where he can not get astray is charity. To remove troublesome things like thorns and bones from the road is charity. To pour water from your jug into the jug of your brother is charity. To guide a person with defective vision is charity for you." (Bukhari)

The Prophet (SAW) also said: "The believer's shade on the Day of Resurrection will be his Sadaqah." (Ahmad)

Abu Dharr (RA) narrated that... Allah's Messenger (SAW) said, "Those who have much wealth (in this world) will be the least rewarded (in the Hereafter) except those who do like this and like this (i.e., spend their money in charity)." (Bukhari)

Abu Hurairah (RA) narrated that Allah's Messenger (SAW) said: "Verily what a believer continues to receive (in the form of reward) for his action and his virtues after his death is the knowledge which he acquired and then disseminated; the pious son that he left behind him; or a copy of the Qur'an which he left as a legacy; or the mosques that he had built; or the inn that he had built for the wayfarers; or the canal that he caused to flow, or a sadaqah which he gave out of his property in the state when he was healthy and alive. (These are the acts of goodness the reward of which) reaches him even after his death." (Tirmidhi, Ibn Maja and Bayhaqi)

Abu Musa narrated that the Prophet (SAW) said, "Every Muslim has to give in sadaqah (charity)." The people asked, "O Allah's Messenger (SAW)! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "If he cannot do even that?" He replied, "Then he should help the needy who appeal for help." Then the people asked, "If he cannot do that?" He replied, "Then he should perform all that is good and keep away from all that is evil and this will be regarded as charitable deeds." (Bukhari)

Abu Bakr As-Siddiq (RA) narrated that Allah's Messenger (SAW) said, "A crafty one, a miser, and one who keeps reminding people of what he has given, will not enter Paradise." (Tirmidhi)

Abu Hurairah narrated that "Abu Dharr said to the Messenger of Allah, 'The wealthy people have all the rewards; they pray as we pray; they fast as we fast; and they have surplus wealth which they give in charity; but we have no wealth which we may give in charity.' Allah's Messenger (SAW) said: 'Abu Dharr, should I not teach you phrases by which you acquire the rank of those who excel you? No one can acquire your rank except one who acts like you.' He said, Why not, Allah's Messenger (SAW)? He said: 'Exalt Allah say: "Allahu Akbar" (Allah is Most Great) after each prayer thirty-three times; and praise Him say: "Alhamdulillah" (Praise be to Allah) thirty-three times; and glorify Him say: "Subhan Allah" (Glory be to Allah) thirty-three times; and end it by saying, "La ilâha illallâhu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyi wa yomeetu wa Huwa 'ala kulli shai'in Qadeer." ( There is no god but Allah alone, He has no partner, to Him belongs the Kingdom, to Him praise is due and He has power over everything.) Your sins will be forgiven, even if they are like the foam of the sea.'" (Abu Dawud)

The Prophet (Peace be upon him) has said: "Sadaqah (charity) does not decrease wealth."(Muslim)

Maintaining Good Relations Whilst Having Differences of Opinion

"And if your Lord had willed, He could have made mankind one community, but they will not cease to differ. Except whom your Lord has given mercy..." (Surah Hud:118-119)

It is only natural for humans to have difference of opinion. As Muslims it is our duty to spread the Deen, and to advise one another. However, as there is permissibility for us to hold difference of opinion in some vague areas, when we are advised by our Muslim brother / sister there are numerous views flying around. As a result of these many Muslims have formed groups (involving people following one opinion).


Many have the view that forming more groups will divide the ummah, however, a Muslim should not doubt the niyaa' (intention) of another Muslim. In terms of forming groups, Muslims should not doubt one another and accuse one another of splitting the ummah due to a difference of opinion.


The reasons for a difference of opinion are few. When the Prophet (peace and blessings of Allah be upon him) died and the Sahaabah spread out to various regions to teach the people Islam, there appeared some differences with regard to some matters of fiqh which arose at different times and in different places. These differences were due to a number of reasons, which we will sum up here from the words of the scholars:

1 - The evidence had not reached the one who held a different opinion, and he made a mistake in forming his opinion.


2 - The hadeeth had reached the scholar, but he did not regard the transmitter as trustworthy, and he thought that it went against something that was stronger, so he followed that which he thought was stronger than it.

3 - The hadeeth had reached him but he forgot it.

4 - The hadeeth had reached him but he understood it in a way other than the intended meaning.

5 - The hadeeth reached him but it was abrogated, and he did not know the abrogating text.

6 - He thought that it contradicted something that was stronger than it, whether that was a text or scholarly consensus (ijmaa')

7 - The scholar used a weak hadeeth as the basis for his ruling, or he derived the ruling by means of weak arguments.

Many Muslims will discuss with one another not for the sake of gaining knowledge and / or passing on knowledge in the Deen. However some people will only try to force their view /opinion upon others. The danger of not knowing the acceptance of difference of opinion in Islaam is dangerous as a Muslim can start to assume only they are correct and everyone else is wrong.


May Allah, subhanahu wata'aala, bless Al-Imaam Ash-Shaafi'ee who said: 'My view is correct and may be erroneous and someone else's view [on the same issue] is erroneous and may be correct.'


The difference in the way of thinking and understand is natural, and mainly occurs due to the many diverse characters there are. There is approval of difference of opinion in some areas which have not bee clearly explained in the Qur'an and Sunnah when based on Ijtihaad. Difference of opinion in Allah's Names and Attributes and the Qur'an should not be tolerated.


If the individual's aim for telling others of his opinion is to spread the truth then inshaAllah this individual will be rewarded for his actions and intentions. Discussions should be made for the sake of spreading the truth, not to improve an individual's status in society and maintaining one's reputation of being correct or knowledgable.


Abud-Darda'a relates that the Prophet (SAWS) said: 'There is nothing that will be heavier in the Believer's scales on the Day of Judgement than good character. Indeed Allah hates the wicked and the ill-mouthed person.' [Abu Dawood]


Ibn Taymiyyah, rahimahu Allah, said: "Disputes are often over a small aspect of the issue rather than its overall aspects." [Iqtidaa'us-siraat (1/149)]


Muslims should accept it as a valid argument for a Muslim to turn around and say 'I follow a difference of opinion therefore I do things in such and such area differently'. However, we should be able to back up our opinion evidences from the Sharah ( i.e. ayahs, hadith, ijma as sahabah and qiyas) as we should not be following a blind faith. If we were not to know evidence then a Muslim should not be afraid to listen to the other opinion with an open mind. As in most cases with areas which have a difference of opinion, many scholars do not say one way is haraam and the other way is better to follow. When discussing areas of dispute, we should be willing to learn and sincere in our actions and niyaa's.


Al-Imaam Ash-Shaafi'ee said: 'By Allah, subhanahu wata'aala, I am not too concerned whether the truth comes out from myself or from my adversary.'


We as Muslims should be willing to submit to the truth, even if it means sacrificing our own status / image.


If views are to be accepted, then the debate should be conducted with etiquette. Allah, subhanahu wata'aala, has ordered us to talk to 'the People of the Scriptures' with kindness. Our brothers in belief are more worthy of this kindness than 'the People of Scriptures'.


Allah, subhanahu wata'aala, reproached Daawood, 'alayhe as-salaam, for the judgment he passed on the two disputing parties before he had even heard and verified the other party's evidence. Allah, subhanahu wata'aala, also said: "O you who believe! If a rebellious evil person comes to you with news, verify it, lest you harm people in ignorance and afterwards you become regretful to what you have done." [Al-Hujuraat: 6]


Along with having a sensible discussion with fellow Muslims, we should always give others the benefit of the doubt.


May Allah, subhanahu wata'aala, bless Al-Imaam Ash-Shaafi'ee who said: 'My view is correct and may be erroneous and someone else's view [on the same issue] is erroneous and may be correct.'


Do not be afraid to enjoin the good and forbid the evil for the sake of Allah, or pointing out wrong because for the sake of not arguing (as long as it is carried out with hikmah).


"Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma`ruf (i.e., Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.'' [Al-Imran:104]


For the Muslim who had studied shari'ah and learned its basic principles, they are able to follow that which they think is right and ignore what they think is wrong. These Muslims are able to distinguish between right and wrong in regards to the different scholarly opinions.


However, for those of us who are not qualified enough to know what is safe to ignore and what is safe to follow, we must follow the fatwa of a trustworthy scholar. If at a later time this individual finds another opinion by a more knowledgeable scholar then he is allowed to change his / her opinion on the subject matter.


The main thing we must remember at all times, when discussing or learning from others is that our niyaa must be clear and that we must be gaining knowledge for the sake of Allah and spreading the truth for the sake of Allah. Our feelings must not get in the way of the truth.