I want to know about the Muhaddisana Status of Imam Jalaludddin Suyuti r.a thet whether he was a good Muhaddith or weak Muhaddith and narrated un-reasearched and Dhaif Ahaadiths.

There are some people in our region i.e Panjpris (Ishat o Tauheed o Sunnat) they say that imam Jalaluddin Siyuti collected many Dhaif Ahadeeth?



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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


‘Allāmah Jalāl ad-Dīn as-Suyūtī (849-911 AH 1445–1505 AD) was an expert in most Islamic sciences and in particular the field of Hadīth. He studied Hadīth and its sciences under great Muhaddithīn of his time, such as Taqi ad-Dīn as-Shumunnī and Sharaf ad-Dīn al-Munāwī. Because of his expertise in Hadīth he was appointed as a teacher of Hadīth in al-Madrasah as-Shaykhūniyyah. Moreover, he authored many books, articles and commentaries in the field of Hadīth and Usool al-Hadīth each of which itself is sufficient to prove his caliber in the field such as Tanwīr al-Hālik, Alfiyatul Hadīth and Tadrīb ar-Rāwī.


‘Allāmah Ibn Iyās al-Hanafī mentions, “Allāmah Suyūtī was a brilliant scholar in the field of Hadīth among other fields.”[1]


‘Allāmah Najm ad-Dīn Ghazzī writes, “Allāmah Suyūtī was the most learned of his time in the field of Hadīth and its sciences.”[2]


You refer to the criticism levelled against ‘Allāmah Suyūtī regarding Dha’eef Ahādīth. The classification of a Hadīth as Dha’eef is a technical term and requires insight in the various branches of Usool al-Hadīth. Primarily, you would have to understand what are the conditions for a Hadith to be termed as Sahīh and what happens if one or many of these conditions are not fulfilled. Furthermore, when will the concept of al-I’tibār come into play. As you can see, there are many technical terms involved in this discussion. As such, for us to discuss this issue, we require information pertaining to your knowledge of Hadīth and its sciences. Moreover, which organization is “Ishat o Tauheed o Sunnat” and what is their background?



And Allah Ta’āla Knows Best

Muntasir Zaman

Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.

[1]  مقدمة الدر المنثور ص 22– ت عبد الله التركي

[2]  المرجع السابق


Please advise me..i am helpless and feel very much grieved because of my sins…they weigh down on me heavily, I haven’t done haram for almost all my life, but 2-3 months ago I fell in love with a girl I chatted to her every day, we were so close then she and I decided we should not be doing this anymore as it is affecting our eman, days later I broke contact with her, although it was painful. But now I feel that pain of losing her and also more than that my heart has become hard because of the sins, I want to do sincere taubah and seek forgiveness, but my heart is hard.


Please sheikh give me some hope that ALLAH will forgive me and I can be back to the person I was, I don’t want to ever do sins again , I have come to know what’s it done to me. I feel ashamed even of doa and asking ALLAH to forgive me with a hardened heart. What would you advise me?


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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


Brother in Islam,

Your grief and remorse on committing the sin is indeed a sign of your Imaan and the first step towards Tawbah. Allah Ta’ala loves those who repent and pardons their sins. No matter how grave a sin may be, if one sincerely repents to Allah, Allah Ta’ala will surely forgive him. Allah states in the Holy Quran:

إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ (سورة الزمر، رقم الآية 53)

Verily Allah forgives all sins. Undoubtedly, He is the Most Forgiving, the Most Merciful.” (Qurān 39)


Never despair of His mercy. Allah Ta‘ala says in another verse:

قلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ 

Say (on My behalf), ‘O servants of Mine who have wronged their souls(by committing sins) do not despair of Allah’s mercy. Surely, Allah will forgive all sins. Surely, He is the One who is the Most-Forgiving, the Very-Merciful.’


It is mentioned in a Hadith,

Abu Huraira( Radhiallahu Anhu) reported Allah's Messenger () as saying: Allah, The Exalted and The Glorious, said: I am just as My slave believes me to be and I am with him as he remembers Me. (The Holy Prophet) further said: By Allah, Allah is more pleased with the repentance of His servant than what one of you would do on finding his lost camel in the waterless desert. When he draws near Me by the span of his hand. I draw near him by the length of a cubit and when he draws near Me by the length of a cubit. I draw near him by the length of a fathom and when he draws near Me walking I draw close to him hurriedly.(Muslim)

You should make sincere Tawbah (repentance) immediately with the conviction that it will be accepted. The procedure is to perform two rak‘ahs of nafl prayer, and then make Dua to Allah, saying with sincerity: “O Allah, I seek Your forgiveness from such-and-such a sin. I will never return to it.


You state that your heart has become hardened. We advise you adhere to the following,


Firstly, find the company of a righteous guide and shaykh in your locality who you can relate to and who has imbibed the qualities of Taqwā and adherence to the Sunnah. Keep his company, confide in him and adhere to his advice.


Secondly, be sincere in leaving sins by cutting off all avenues to sin. For example, if one is overcome by the sin of lust, he should cut off all avenues leading to it, by not keeping television in his home, disabling pictures on the internet, not watching films or movies, not attending places where he would be led to temptation and sin or where there is intermingling of sexes, lowering his gaze when outside and in the marketplace, and so on.


Thirdly, recite the following du‘ā’ after every Fajr and Maghrib prayer, with feeling and devotion:

اللَّهُمَّ أَنْتَ رَبِّي لاَ إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

Allaahumma Anta Rabbee; laa ilaaha illaa Anta; khalaqtanee wa ana ‘abduk; wa ana ‘alaa ‘ahadika wa wa‘dika mastataa‘t; a‘oodhu bika min sharri maa ana‘tu; aboo’u laka bi ni‘matika ‘alayya wa aboo’u laka bidhambee; faghfirlee; fa innahoo laa yaghfirudh dhunooba illa Anta


“O Allah! You are my Lord. There is no deity besides You. You have created me and I am Your slave. And I hold to Your covenant and Your promise as much as I can. I seek protection in You from the evil that I have committed. I confess to You Your blessing over me and I confess to You my sin. So forgive me! For verily, none forgives sin but You.”


Fourthly, as far as possible, perform every Salāh in the masjid. Rasūlullāh (sallAllāhu ‘alayhi wasallam) said: “The congregational Salāh exceeds one’s Salāh in his house and his Salāh in his market by 25 times. When one of you performs wudū’ and excels (in performing wudū’), and he attends the masjid, having no intention besides Salāh, he does not tread one step, except Allah raises him one rank thereby and He removes from him one sin, until he enters the masjid. And when he enters the masjid, he is in Salāh so long as (the Salāh) keeps him (in the masjid); and the angels pray over him for as long as he is in his sitting-place in which he will pray. [The angels say]: ‘O Allah, forgive him! O Allah, have mercy on him!’ (Sahīh al-Bukhārī)


Hence, Salāh in the masjid is a great means of forgiveness and gaining nearness to Allah Ta‘ālā.



And Allah Ta’āla Knows Best


Arshad Ali

Student Darul Iftaa


Checked and Approved by,
Mufti Ebrahim Desai.




Please can you explain all actions which make one non Muslim.



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

As-salamu ‘alaykum wa-rahmatullahi wa-barakatuh.


Imaan is a fundamental aspect in being a Muslim. The opposite of Imaan is Kufr which takes one out of the fold of Islam. To believe in all the necessities of Deen brought to us by Rasoolullah Sallallahu Alaihi Wasallam is Imaan. Contrary to that is Kufr. There are many cases which could be termed as Kufr. However, hereunder are three categories of Kufr:

  1. 1.Kufr Quwli (verbal Kufr). For example, uttering the words of disbelief.
  2. 2.Kufr Aqdi (Kufr belief). For example, believing in Kufr.
  3. 3.Kufr Fi’li (Action of Kufr). For example, doing an action that constitutes Kufr.[1]


There are many actions that lead to Kufr. If you have a specific question in that regard, you may specify that and resend to us.


And Allah Ta’ala Knows Best


Ismaeel Bassa

Student Darul Iftaa

Durban South Africa


Checked and Approved by,
Mufti Ebrahim Desai.




[1] فمن زَعَم أو اعتقد أنه يجوزُ أن يُعْبَدَ مع الله غيرُهُ من مَلَكٍ، أو نبيٍّ، أو شجرٍ، أو جِنٍّ، أو غير ذلك فهو كافر وإذا نطق وقال بلسانه ذلك صار كافرًا بالقول والعقيدة جميعًا، وإن فعل ذلك ودعا غير الله، واستغاث بغير الله، صار كافرًا بالقول والعمل والعقيدة جميعًا، نسأل الله العافية.

ومما يدخل في هذا ما يفعله عُبَّاد القبور اليوم في كثير من الأمصار من دعاء الأموات، والاستغاثة بهم، وطلب المَدَدِ منهم، فيقول بعضهم: يا سيدي المَدَدَ المَدَدَ، يا سيدي الغوثَ الغوثَ، أنا بجوارك، اشفِ مريضي، ورُدَّ غائبي وأصلح قلبي.

يخاطبون الأموات الذين يُسمّونهم الأولياء، ويسألونهم هذا السؤال، نَسُوا الله وأشركوا معه غيره - تعالى الله عن ذلك -.

فهذا كفرٌ قوليٌّ، وعقديٌّ، وفعليّ ٖ{ نور الإسلام و ظلمات الكفر في ضوء الكتاب، ج 1، ص 35}.


By: Mufti Muhammad Taqi Usmani (Hafidhahullah)


The Purpose of Man’s Creation

Know that Allah (Exalted is He) created man for His worship.

Thus, Allah (Exalted is He) states in the Noble Qur’an:

“I have not created jinn and humankind but to worship Me.” (Qur’an 51:56)

Meaning, I created jinn and man only for one purpose, which is My worship. The original purpose of man’s life and the original purpose of his coming into this world and residing in the world is that he worships Allah (Magnificent is His Glory).[1]


Are not Angels Sufficient for Worship?

If this question arises in one’s mind, that Allah (Exalted is He) had already created Angels previously for this purpose, so what need is there now to create another creation, meaning mankind? The answer to this is that although Angels were created for the purpose of worship, they were created in such a fashion that by their nature they were compelled to worship, because only the substance of worship was placed in their innate natures. Besides worship, the substance of sin, disobedience and rebellion were not placed in them.

However, humankind were created in such a fashion that the substance of disobedience was also placed within them, the substance of sin was also placed within them, and thereafter, they were given the command to worship. This is why it is easy for Angels to worship. But within people there are desires, emotions, temptations, and needs, and incitements to sin, and after this they were given the command to save themselves from those inclinations to sin and to control those urges and suppress those desires and worship Allah (Exalted is He).

Two Types of Worship (‘ibadah)

Here, another matter ought to be understood, because of not understanding which, people are often led astray. That is, from one perspective it can be said that every act of a believer is worship. Meaning, if the intention of the believer is correct, and his methods are correct, and he passes his life in accordance with the Sunnah, then his eating will also be worship, his sleep will also be worship, his to-ing and fro-ing will also be worship, his work will also be worship, his playfulness with his wife and children will also be worship.

Now, the question arises that in the same way that all these acts are worship for a believer, Salah is equally worship, so what then is the distinction between these two types of worship? The difference between these two [types of worship] should be understood well, and because of not understanding this difference, some people have been led astray.

The First Type: Intrinsic Worship

The difference between these two types of worship is that one category of actions are those that are intrinsically worship, and have no other purpose besides servitude to Allah (Exalted is He), and those actions were only instituted for servitude to Allah (Exalted is He), like Salah. The purpose of Salah is only servitude to Allah (Exalted is He), that the slave by means of it worships Allah (Exalted is He) and bows his head before Allah (Exalted is He). This Salah has no other purpose or objective. This is why Salah is original and intrinsic worship. The same is the case with fasting, zakatdhikr, recitation [of the Qur’an], supplication (du‘a), Hajj, and ‘umrah. All these actions are such that they were all instituted only for the purpose of worship, and they have no other objective or purpose. These are categorised as “intrinsic worship.”


The Second Type: Extrinsic Worship

In contrast to them are some activities which originally have another purpose like fulfilling worldly needs and desires. But Allah (Exalted is He), by His grace, said to the believer that if you fulfil your worldly activities with a good intention, within My prescribed limits, and in accordance with the Sunnah of My Noble Prophet (Allah bless him and grant him peace), then I will give you such reward for those acts that I give to the first category [of worship]. This is why these are not intrinsic worship, but are extrinsic worship. This is the second category of worship.[2]


Halal Earning is Extrinsic Worship

For example, if in order to fulfil the rights of one’s wife and children, while staying within the limited boundaries [of the Shari‘ah], you earn a living, and you earn it with the intention that my wife’s rights are from my responsibilities, and my children’s rights are from my responsibilities, and my body’s rights are from my responsibilities, and in order to fulfil these rights, I am earning a living, then this earning will also become worship of Allah (Exalted is He). However, earning a living was not originally instituted for worship, which is why it is not intrinsic worship, but extrinsic.


Intrinsic Worship is Superior

By this explanation is understood that those types of worship that are intrinsic worship are manifestly superior to that worship which is extrinsically worship, and it has a higher rank. This is why, that which Allah (Exalted is He) said, that I only created jinn and humankind for My worship, its intent is worship of the first category, which is intrinsic worship. The second category of worship, that is extrinsic worship, is not intended.

The Incident of a Doctor

Some days ago, a woman asked me about her husband who is a doctor.

[She said:] He keeps his clinic open and sees his patients, and when the time of Salah comes, he does not offer Salah at its time, and when he closes the clinic at night and returns home, he prays three Salahs at one time; so I asked him, why do you read all your Salahs at one time once you have come home, and why do you not pray there in the clinic so you do not have to make them up? In response, the husband said that the treatment I give to patients is work in service of creation, and service of creation is a great act of worship, and it relates to the rights of slaves, which is why I give it preference, and since offering Salah is my personal affair, this is why I pray them all at once when I reach home.

The woman asked me: What answer can I give to this reasoning of my husband?

Salah is not Forgiven in any Circumstance

In reality, her husband had a faulty understanding here because of not appreciating the difference in the grades that exist between the two types of worship. This difference is that the worship of Salah is intrinsic, regarding which Allah (Exalted is He) stated that even if you are in the battlefield, and the enemy is facing you, even then you must pray. Although some ease has been created in the method of Salah in such a circumstance, yet the obligation of Salah at this time is not waived. Thus, Allah (Exalted is He) has decreed the following verdict with respect to Salah : “Surely, Salah is an obligation on the believers at fixed times.” (4:103)

Now, ponder: Which act is greater than jihad? Yet this command has been issued, that even [while engaging] in jihad, Salah must be offered at its [set] time.


Service of Creation is Worship of the Second Category

Such that even if a person was to have fallen ill, and was so ill that he is unable to perform any action, even in this situation, his ruling is that he must not leave Salah, and he must offer Salah, but some allowance has been given, that if you are unable to pray standing you can pray sitting, and if you are unable to pray sitting you can pray lying down while gesturing; if you are unable to perform wudu, dotayammum, but you must certainly pray.

Salah has not been forgiven in any circumstance because Salah is intrinsic worship that is desired in itself, and is worship of the first rank. The treatment the doctor offers his patients is service of creation which is also a great act of worship, but is from the second rank of worship, not intrinsic worship. This is why if there is any disparity or opposition between these two types of worship, then in such a situation, that worship which is intrinsic worship will be given priority. Because the doctor did not recognise this distinction between the two types of worship, he was, as a consequence, afflicted by this error.


In Comparison to other Needs Salah is more Important

Ponder! When you are sitting in the clinic to serve creation, at this time you have to get up for other needs, like if there is a need to go to the lavatory or to take a bath, in such a circumstance you will eventually leave the patients and go [to fulfil these needs]. Similarly, if in this time, hunger is felt, and the time for eating comes, will you take a break for eating or not? Since you can pause for those acts, then if the time of Salah comes, what trouble is there if at that time you pause for Salah? And what barrier to the service of creation will be created? While in comparison to other needs, Salah is more important.

In reality, because of not understanding the difference between the two types of worship, this misunderstanding was created.  Although in terms of the second category of worship, a believer can make all his acts worship, as if a believer were to work with a good intention and in accordance with the Sunnah, his entire life would be worship, but this is worship of the second rank. Worship of the first rank, Salah, fasting, Hajj, zakatdhikr of Allah etc. are intrinsic worship of Allah, and in actual fact, mankind was created for this worship.


Mankind is being Tested

Mankind was created for such worship in order to see that if the human being, in whom I [i.e. Allah] have placed various types of desires and urges, I have placed in him inclinations and attractions towards sins, despite all of this, will this human being come towards Me and remember Me, or will he go in the direction of the invitations to sin and will those urges overcome him? It was for this purpose that mankind was created.

Ramzan Kis Tarah Guzaren, pp. 9-16



  1. ‘Allamah Shabbir Ahmad al-‘Uthmani wrote in his commentary of Sahih Muslim:

    “Indeed the single purpose of the creation of existence with all its constituent parts is worship alone. All that is besides this is only incorporated within its foundations, preliminaries, supplements and consequences. For indeed Allah (Exalted is He) only created the heavens and earth and all that is between them for mankind, and He did not create them but for worship. Thus, the material world was only created for us, and we were created for the next world and worship.

    “As for the first [statement], many [scriptural] texts announce it. He (Great and Glorious is He) said: ‘He created for you all that the earth contains; then He turned to the heavens and made them seven skies’ (2:29); and He said: ‘Allah has subjugated for you what is in the heavens and what is on the earth’ (31:20); and [other verses] besides these from uncountable and innumerable clear statements.

    “As for the second [statement], the clear text, ‘I have not created jinn and humankind but to worship Me’ (51:56) articulates it.

    “And indeed Allah combined both meanings in one verse where He said: ‘O people! Worship your Lord who created you and those before you, so that you may become vigilant [of Allah and His commands]. He is the One who made the earth a bed for you, and the sky a roof, and sent down water from the sky, then brought forth with it fruits, as a provision for you. So, do not set up parallels to Allah when you know.’ (2:21-22)

    “And the verifiers of this subject – as the likes of the teacher of our teacher [Mawlana Qasim Nanotwi] (his secret be sanctified) – strengthened it with proofs and arguments, and produced detailed explanations, so that argumentation and dispute will not reach to it.” (Fath al-Mulhim, 1:454) []

  2. Worship (‘ibadah) literally refers to the first category or “intrinsic worship,” while it is used for the second category or “extrinsic worship” only metaphorically. Mawlana Zakariyya Kandehlewi explains this in his polemic against Sayyid Abu al-A‘la Mawdudi as follows:

    “Even the most substandard student of hadith will certainly be aware of the distinction, that ‘ibadat(rituals/worship) and mu‘amalat (worldly dealings) are two separate things. The books of hadith and fiqh from beginning to end, in their entirety, are full [of indications] that worship and worldly dealings are two separate entities. It is another matter that if in worldly dealings the boundaries of Allah are observed and the pleasure of Allah is kept in view they will bring reward just like worship. And certainly [such reward] will be acquired. And because of this reward, in some texts they are called ‘worship’ as a metaphor. Merely because reward will be attained by means of them, will they now be included within the [primary] meaning of worship, or is it just as the Messenger (Allah bless him and grant him peace) said: ‘One who prepares a fighter in the path of Allah, he has fought, and one who takes responsibility for a fighter over his family, he has fought.’ (Bukhari, Muslim)? Will even one with the least acquaintance with hadith understand from this hadith that assisting a mujahid or taking responsibility for his family is literally jihad?

    “’Allamah Munawi wrote: ‘Worship (‘ibadah) is the utmost extent of submission, and it is used in the Shari‘ah for that which has been designated as a symbol of the peak of submission, like Salah and fasting.’

    “I will now turn your attention to a few hadiths by way of example [to show that this is what is intended by ‘worship’]. It was narrated from ‘Ata’ (Allah have mercy on him): I said to ‘A’ishah: ‘Inform me of the most amazing thing that you saw from the Messenger of Allah (Allah bless him and grant him peace).’ She said: ‘All of his affairs were amazing. He came to me at night, and he entered with me under my blanket, and then he said: “Leave me, so I can worship (ata‘abbadu) my Lord,” and then he got up, performed wudu and he stood and offered Salah .’ (Ibn Hibban)…The two shaykhs [Bukhari and Muslim] transmitted from Anas that he said: ‘Three people came to the houses of the wives of the Prophet (Allah bless him and grant him peace) inquiring about the worship (‘ibadah) of the Prophet (Allah bless him and grant him peace), and when they were informed [of his Salah and fasting] it was as though they deemed it less.’ What practices did these noble Sahabah regard as worship? And did not the pure wives understand the correct meaning of worship, since in response to this question they described only the ritual practices of worship?” (Fitnah e Mawdudiyyat, 35 – 39) []


  1. 1)If a Musalli gave Adhan without wearing a topi (headgear), is the Adhan valid?
  2. 2)What is the status of covering the head while giving Adhan?



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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


  1. 1)If a musalli gives Adhan without a topi (headgear), the Adhan is valid.[1]


  1. 2)The wearing of the topi is a sunnah of Rasulullah Salallahu Alayhi Wa Sallam and his companions Radiallahu Anhum .It is also the dressing of the pious. For more details on the topi and its emphasized importance with academic references, you may refer to THE CROWN OF A BELIVER by Mufti Husain Kadodia (Damat Barakatuhu) which is also available in PDF form.


And Allah Ta’āla Knows Best

Ismail Dawoodjee

Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.


[1] ذكر منلا مسكين عند قول المصنف في مسائل شتى آخر الكتاب، ولا بأس بلبس القلانس لفظ الجمع يشمل قلنسوة الحرير والذهب والفضة والكرباس والسواد والحمرة اهـ والظاهر أن المعتمد ما هنا لذكره في محله صريحا لا أخذا من العموم (در المختار ج6 ص755 سعيد)


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