Wednesday, August 20, 2014

Purity of Alcohol - opinion of some great scholars

Continuation of: Vomiting of a Person, Urine & Excrement (Tamaam al-Minnah fie Ta'lieq 'ala Fiqh as-Sunnah)

[pg. 13; paragraph: 1; 2nd line – PDF pg 38]

My comment: It is most appropriate for me to mention here, the names of these scholars who passed this judgement of “the purity of alcohol” and a few lines in relation to their biographies, such that none would have the wrong idea, as if these were unknown or infamous scholars, not among those who were of vast and sound knowledge:
  1. Rabie‘ah bin Abie ‘Abdir Rahmaan a.k.a Rabie‘ah ar-Ra’yi. It is said in at-Tahdzieb (by Ibn Hajar): He met (took knowledge from) some of the Companions and the senior scholars of at-Tabi‘ien (the successors/disciples of the Companions) and he was himself a recognised jurist (Mufti) of Madinah and many would flock his gathering in Madinah. Around 40 disciples would attend his lessons and Malik also took knowledge and narration from him.
  2. Al-Layts bin Sa‘d al-Misriy al-Faqieh (the Egyptian Scholar of Fiqh) was a renown imam and his status as a respected scholar was recognised by the scholars, among them Imam Malik in a letter which he i.e. Imam Malik wrote to him. Infact Imam ash-Shaafi‘ie said: “al-Layts is more knowledgable than Maalik in matters of Fiqh, except that his disciples did not give him due support (in spreading his knowledge).” Ibn Bukayr said: “al-Layts is more knowledgable than Maalik in Fiqh, but Malik got the support (from his disciples in spreading his knowledge and writings).
  3. Ismaa‘iel bin Yahya al-Muzaniy the companion of ash-Shaafi‘ie and he was an independent jurist (mujtahid) except that he followed most of the principles laid by ash-Shaafi‘ie, as mentioned by an-Nawawi in al-Majmu‘: 1/72
And many others, other than them from among the later scholars of Baghdad (Iraq) all of them held the view that “al-Khamr” alcohol or intoxicants is not an impurity and what is forbidden is it’s consumption as detailed in Tafsier at-Qurtubiy: 6/88 and it is the stronger opinion due to the aforementioned principle and there is no opposing evidence to it.

Monday, August 18, 2014

Cancellation/Postpone of Aqeedah lesson @ DQMKS

Assalaamu'alaikum, dear brothers & sisters, participants of Aqeedah lessons in English every monday @ DQ Masjid Kg Siglap. Please be informed that tonight's lesson (18.08.2014) is cancelled due a problem in the aircon system @ DQMKS building. Sorry for the incovenience.

Thursday, August 7, 2014

Lessons Schedule after/Jadual pengajian selepas Eidul Fitri 1435H/2014

Assalaamu 'alaykum wa rahmatullaah.

Bismillaah walhamdulillaah was solaatu was salaam 'alaa Rasuulillaah wa 'alaa aalihi wa sohbihi wa man waalaah, wa ba'd.


Ikhwatie wa akhawaatie saudara2 dan saudari2 sekalian, dimaklumkan berikut ini, pembukaan semula serta jadual pengajian bagi kelas-kelas selepas Cuti Hari Raya 'Eidul Fitri:
Dear brothers and siters, the following is the time-table for the lessons after Eidul Fitri break: 



Dengan memohon maaf atas apa jua kesulitan, diharapkan pemberitahuan ini dimaklumi dan disebarkan kepada yang berkenaan.

Sekian. Baarakallaahfiekum.

Hukum Pekerjaan yang terkait Perusahaan Menghasilkan Arak

Assalamualaikum Ustaz.. 

Maaf saya bertanya dalam bahasa English, kerana saya tak begitu fasih untuk bertanya dalam bahasa Melayu. Saya sangat berharap Ustaz bokeh membantu saya. Jika Ustaz tak keberatan.. Jazakallahu khair..
I am currently working as an office administrator in a company, and this company deals with providing services and plants to industrial factories - cleaning up the emission of carbon dioxide and even storing co2 for further usage. What I am concern is that a small number of the factories are breweries.. I sometimes have to apply visa to send the engineer to service the co2 plants which are being used by the breweries..
Is my job then becomes haram? Even though the main service provided by the company I am working for deals only with the carbon dioxide.
Jazakallahu khair for your advice..
Juxxxx Jxxxxx

Tuesday, August 5, 2014

Manner of performing Zikir after Solah (6 - end)

Continuation & Completion of: Manner of performing zikir after solah (5)

Al-Hafiz Ibn Rajab[1] (rahimahullaah) in his book “Jami‘ al-‘Ulum wa al-Hikam” page 183, said:




This hadeets is a fundamental principle of the principles of Islam and it is like a scale to (measure/weigh) deeds/acts of worship at their face-value…likewise every act of worship which is not legitimised by Allah and His Messenger is repelled back to the doer and every innovation introduced in this religion, what has not been made legitimised by Allah and His Messenger is not part of the Deen at all and discarded.” 

 
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