Our classes have ended. Was visiting a friend and another Moulana was present. He was discussing a paper he had written while studying Takhasusfil Hadith in Binnori Town.
He had written it on the basis of a question he was asked by a friend of his regarding the raawis of Ahaadith. The person asked him as to why the Sahabah were not put under the light of scrutiny because they also committed sins.
He had asked another senior scholar but before the senior scholar could answer the Moulana mentioned his own response that when it comes to sins there are 2 types: 

  1. Sins that happen due to the nafs, lust and desire.
  2. Sins that would be to sabotage the Deen or attributing a lie towards Nabi (sallallahu alayhi wasallam).
    The first type was possible by them, but the second type is something that is unexpected of them (the Sahaabah).
    The senior scholar told him this is correct.
    After the paper was submitted our Jalalayin teacher and also the Nazim for the Iftaa Department) rejected the Moulana’s paper and said we will attach another reason towards their actions. This was all in 2015. I told the brother that we had been by our teacher. Allah Ta’ala had caused these things to be committed by the Sahaabah. These were things that were against the Shaan of Nabuwwat, hence and for teaching purposes, Allah Ta’ala induced the Sahaabah to commit such acts.
    So the Moulana said yes my class mate gave a similar response but our Aqeedah is that Allah Ta’ala doesn’t force anyone to do anything so they had done it of their own free will. I told him I shall ask my teacher with regards to this because I honestly don’t know. I am still satisfied with the answers the other teachers have given, but want to know if what the Moulana said is correct. Please comment.

“Why the Sahaabah were not put under the light of scrutiny”: After more than fourteen centuries and after thousands of great, illustrious Fuqaha, Muhadditheen and Mufassireen have flourished and written thousands of volumes on every branch of Islamic knowledge, some non-entity in this belated era in close proximity to Qiyaamah comes up with the question;
“Why the Sahaabah were not put under the light of scrutiny”.

Wallaah! This is a pure shaitaani waswasah. This question never occurred to any of the great Souls of the past nor did Iblees have the courage to present this ishkaal to any of the illustrious Muhadditheen and Fuqaha. A total non-entity of our age deemed it appropriate to fabricate this question. It is the first step in shaitaan’s ploy to attack the Imaan of the person concerned. Shaitaan has designed this snare for the elimination of his Imaan. Furthermore, the attempt to answer this question by categorizing sin into two kinds is nonsensical. It does not answer the shaitaani question. All sins are the products of the nafs, lust and desire. Sins to sabotage the Deen are most certainly sins of the nafs. There is no other fountain for sins other than the nafs. Thus, this answer has no validity. The simple answer to the shaitaani question is
that Rasulullah (Sallallahu alayhi wasallam) forbid the Ummah from making his Sahaabah targets of criticism. He said:
“Honour my Sahaabah, for verily they are the noblest….”
There is Ijma’ (Con-sensus of the Ummah) on the Adaalat of the Sahaabah. Even the Qur’aan Majeed testifies for the Adaalat of the Sahaabah. It is mentioned in MirqaatulMafaateeh: “ The Sahaabah, all of them, are Udool on the basis of the Kitaab (Qur’aan), Sunnah and Ijmaa’”
There are many Ahaadith to this effect. Putting the Sahaabah under scrutiny will be to put Rasulullah (Sallallahu alayhi wasallam) himself under scrutiny. The Hadith to this effect is recited almost every week in the second Jumuah khutbah.
Rasulullah (Sallallahu alayhi wasallam) had vouched for the uprighteousness, honesty and integrity of his Sahaabah. Therefore, whoever subjects the integrity of the Sahaabah to scrutiny in fact places Rasulullah (Sallallahu alayhi wasallam) under the glare of the satanic scrutiny.
If such ‘scrutiny’ had to be accommodated, then the same effects applicable to Ahaadith would have applied to Qur’aanic Aayaat. The same Hadith principles of Saheeh, Dhaeef, etc. would have been applied to the Qur’aan Majeed since it were only Sahaabah who narrated and authenticated the Qur’aanic Aayaat. Some Qur’aanic Aayaat would then be classified ‘dhaeef’ and even ‘maudhoo’.
Only Shiahs are the experts in the satanic science of putting the Sahaabah under the scope of kufr scrutiny. That is precisely their basis for rejecting the authenticity of the Qur’aan Shareef.
The simple answer for the question is that it is a shaitaani waswasah for which Ta’awwuz and Wala houla should be recited to eradicate the thought from the mind.


A man said to Rasulullah (Sallallahu alayhi wasallam):
―O Rasulullah! What is there for us when afflicted by these sicknesses? Rasulullah (Sallallahu alayhi wasallam) said: ―Purification (from sins). Then Ubayy Bin Ka‘b (Radhiyallahu anhu) said: ―O Rasulullah! Even if it (the sickness) is slight (a little)? Rasulullah (Sallallahu alayhi wasallam) said:
Even a thorn-prick and more than it. Ubayy Bin Ka‘b (Radhiyallahu anhu) supplicated that he should perpetually be with fever until death, without the fever preventing him from Hajj, Umrah, Jihad in the Path of Allah Azza Wa Jal and the Fardh Salaat with Jamaa‘t. Thereafter whoever touched him would perceive the heat of fever in his body, and this endured until he died.
These were the Sahaabah! They did not resort to haraam medication. They did not go into quarantine nor adopted any stupid, satanic protocols as Muslims have lapped up today from the excreta of the atheists.


Cartoons and films portraying Ambiya (Alayhimus Salaam) and Sahaabah (Radiyallahu Anhum)

Q: What is the Islamic ruling regarding cartoons or films portraying stories of the Ambiyaa (Alaihimus Salaam) or the Sahaabah (Radiyallahu Anhum)? In today’s times, these types of films are available in the market and are widespread on the internet.


A: Before addressing the issue in question, it is vital that we understand a few preliminary aspects in order for the issue to be understood in the correct perspective.

The purpose for acquiring Islamic knowledge is for one to find the correct direction in reaching Allah Ta’ala. Knowledge in itself is not the goal; rather it is a medium that leads one to the goal. The goal is practising on the laws of Shari’ah in accordance to the manner prescribed by Allah and His Rasul (Sallallahu Alayhi Wasallam). If the knowledge one acquires does not lead one to the goal, then it is not worthy of being called Islamic knowledge. Perhaps it could be called information. Hence, the pertinent question that one needs to pose is, “What is Islamic knowledge and how should one go about acquiring this knowledge?”

In order for the knowledge which one acquires to be acceptable in the sight of Allah Ta’ala and sanctioned by Shari’ah, it is necessary that certain aspects be adhered to:

The first aspect is the aspect of authenticity and reliability. Extreme caution should be exercised in sourcing Deeni knowledge. One should ensure that he refers to reliable, qualified Ulama in the pursuit of seeking Islamic knowledge. Similarly, the material one exposes himself to in the course of seeking education should be acquired from authentic and reliable sources. If one acquires his knowledge from unauthentic sources or unreliable personalities, then obviously the overall impression of Deen which one will obtain will certainly not conform to the pure and pristine brand of Islam. Concoctions, adulterations and distortions will be noticed in various aspects of his Deen. This will be primarily due to the fact that he has not sourced his knowledge from the authentic, reliable sources which have been approved by Rasulullah (Sallallahu Alaihi Wasallam). The disastrous outcome of acquiring knowledge through these channels is that Islam will be reduced to customs and rituals which will change with the fashions and the norms of the time. The great Taabi’ee, Muhammed bin Seereen (Rahmatullahi Alaihi), has said:

إنَّ هَذَا الْعِلمَ دِينٌ ، فَانْظُرُوا عَمَّنْ تَأَخُذُونَ دِينَكُمْ (الشمائل للترمذي رقم 415)

Certainly this knowledge that you are acquiring is your Deen, hence you should ensure that you acquire your Deen from authentic and reliable people.

The second aspect is the means through which the knowledge is acquired. It is incumbent that permissible means be adopted in acquiring Islamic knowledge. The method one adopts should conform to the method adopted during the Mubaarak era of Rasulullah (Sallallahu Alayhi Wasallam), the Sahaabah (Radiyallahu Anhum) and the Khairul Quroon (era of the Taabi’een and Tabe-Taabi’een (Rahimahumullah)). If one adopts a haraam means to acquire Islamic knowledge, this will be unacceptable in the sight of Allah Ta’ala and such information will be bereft of the true noor of Deen. Thus, such knowledge will not lead one to the pleasure of Allah Ta’ala and enable one to uphold the pillars of Islam.

The third aspect is adopting the Sunnah approach when acquiring the knowledge of Deen. The Sunnah approach is to show the highest level of respect and honour to everything related to Deen (viz. The Quraan, the Ahaadith, the Ambiyaa (Alayhimus Salaam), the Sahaabah (Radiyallahu Anhum), the Ulama, the symbols of Islam, etc.) as well as conforming to all the aadaab (etiquettes) of Deen. When Islamic knowledge is acquired in this manner, adhering to the way shown to us by Rasulullah (Sallallahu Alaihi Wasallam) and adopting the etiquettes of Islam, one will witness the true spirit of Deen being revived in the lives of the believers. The books of Hadith are replete with many glaring examples which illustrate the Sunnah method adopted by the Sahaabah (Radiyallahu Anhum) and the Taabi’een (Rahimahumullah) in the pursuit of acquiring the knowledge of Deen. When the knowledge of Deen is in reality the knowledge of Nubuwwat, and those who tread on the path of acquiring it are honoured with the title “The heirs of the Ambiyaa”, one could well imagine the great need for one to adopt the outer as well as inner qualities of the Ambiyaa (Alayhimus Salaam). In other words, one should not confine knowledge to words or actions; instead one should endeavour to cultivate the very spirit and noor of the knowledge in all respects. Acquiring such knowledge under the guidance of the true men of Allah Ta’ala who acquired this knowledge from their seniors and so forth and so on, with an unbroken chain linking up to Rasulullah (Sallallahu Alayhi Wasallam), produces an indelible impression on the hearts of people, thereby sparking the true love within people to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in all facets of life.


How did the people of the past acquire Deeni Knowledge?

Hereunder are two examples which will illustrate and shed some light on the method of how the people of the past acquired Islamic knowledge.

1. Hazrat Abdullaah bin Abbaas (Radhiyallaho Anhu) says:

After the passing away of Rasulullah (Sallallahu Alaihi Wasallam), I said to an Ansaari friend of mine, “Rasulullah (Sallallahu Alaihi Wasallam) is no longer with us, but a large number of the Sahaabah (Radiyallahu Anhum) are still present among us. Hence, let us go to them in the pursuit of Islamic knowledge.” He said, “What is the need to acquire `ilm whereas these eminent Sahaabah (Radiyallahu Anhum) are present? Who will approach you to enquire regarding any deeni mas’alah whilst these great men are amongst us?” Despite my friends words, I was not in any way discouraged. Rather, I continued my quest for knowledge and began approaching every Sahaabi who had heard something from Rasulullah (Sallallahu Alaihi Wasallam). In this way, I managed to gather a substantial amount of `ilm from the Ansaar (Radiyallahu Anhum). If on my visit to any Sahaabi (Radiyallahu Anhu), I found him resting, I spread my shawl at the entrance of his home and remained seated, awaiting his emergence. At times, my face and entire body would get covered with dust. However, this did not dissuade  me from my endeavour and I continued to remain seated there, anxiously awaiting their emergence. I thus continued my pursuits until there came a time when people began to flock to me for learning the knowledge of deen.’ My Ansaari friend (Radiyallahu Anhu) realised (and saw the fruit of my efforts) and remarked, “This person has surely proved himself to be more intelligent than all of us.”

2. A student of Hadith  once came as a guest to Imaam Ahmad bin Hambal (rahmatullahi alaih). It was the sublime conduct of the Imaam that he presented water to the student when going to bed. He placed it close to the student so that he may use it for wudhu at the time of Tahajjud. The following morning, the Imaam noticed the water untouched. Hence, he exclaimed, “Subhaanallah! A student of knowledge, yet he does not perform tahajjud during the night!” Imaam Ahmad (rahmatullahi alaih) indicated to this fact that the knowledge one acquires should motivate him towards upholding the mubaarak Sunnah of Rasulullah (sallallahu alaihi wa sallam) in his life.


Why is it impermissible to acquire Deeni knowledge through viewing cartoons and films?

After closely examining the issue of acquiring knowledge through viewing cartoons and films which outwardly portray Islamic information, one will realise that this means of acquiring knowledge does not conform to the above mentioned Islamic method of acquiring Islamic knowledge. Furthermore, acquiring Islamic knowledge through this means is impermissible due to the following reasons:

  1. This means of acquiring ‘ilm is impermissible in Shariah as it directly opposes the command of Allah Ta’ala and His Rasul (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) had sounded severe warnings in his mubaarak Ahaadith for those who have any involvement in picture making. Hence, propagating Islam via this means is impermissible.

إن أشد الناس عذابا عند الله يوم القيامة المصورون (صحيح البخاري 2/880 ، صحيح لمسلم 2/201)

Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamat. (Bukhari 2/880, Muslim 2/201)

  1. In many of these films, men and women are seen together. This opposes the law of Shariah in regard to segregation between non mahram males and females. Hence, this type of enactment, instead of creating an Islamic effect, only destroys the fabric of Deen through inciting one towards sin.
  2. The actors in these films are portraying illustrious personalities such as the Ambiyaa (Alayhimus Salaam) or Sahaabah (Radiyallahu Anhum), etc. This enactment is in itself deception, as the onlookers will begin to form their opinions of Ambiyaa (Alayhimus Salaam) or Sahaabah (Radiyallahu Anhum) based on the actions of these sinful people. To add insult to injury, the film being videoed is impermissible in Islam. Hence, they are trying to propagate Deen through resorting to haraam in portraying the lives of these illustrious personalities.
  3. Propagating Islam through this medium degrades the position of these illustrious personalities and reduces Deen to a thing of entertainment. Furthermore, this will lead to the masses beginning to regard these so called “Islamic movies” as a substitute to Hollywood and Bollywood movies.
  4. Presently, the kuffaar are using this as a means to distort and adulterate the Deen of Islam. Muslims should not be so gullible as to fall into the traps and the nets of the kuffaar. It has been proven that many of these films shattered the Imaan and beliefs of many Muslims and created suspicions and doubts in their Deen.
  5. Portraying these great personalities via cartoon characters causes great disrespect to these saintly personalities. How can Deen come alive in the Ummah when gross disrespect is shown to those who were responsible for bringing Deen alive in the world?
  6. In reality, the outcome of such plays, films, cartoons etc. is making a mockery of the pure and exalted Deen of Allah Ta’ala and the illustrious men of Islam. Similarly, those who view these types of films will be viewed as supporters and promoters of this sin in the sight of Allah Ta’ala.
  7. Lastly, the kitaabs of Aqaaid have recorded that if people enact a play for entertainment purposes where one person assumes the position of a great Aalim or Mufti, and people refer Deeni issues to him, and laugh at him and make a mockery of him, then on account of showing disrespect to Deen, all present will come out of the fold of Islam. Hence, the outcome of viewing these cartoons, films, etc. is extremely destructive and detrimental to one’s Imaan.

We make Duaa to Allah Ta’ala to bless the Ummah at large with the true love and respect for Deen and the symbols of Deen, and enable us to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in our lives.

وَمَن يُعَظِّم شَعـئِرَ اللَّـهِ فَإِنَّها مِن تَقوَى القُلوبِ ﴿الحج: ٣٢﴾

وكذا لو جلس على مكان مرتفع وحوله جماعة يسألونه مسائل ويضحكونه ويضربونه بالوسائد يكفرون جميعا (شرح العقائد صـ117)

عن أبي أمامة قال قال رسول الله صلى الله عليه وسلم إن الله بعثني رحمة للعالمين وهدى للعالمين وأمرني ربي عز وجل بمحق المعازف والمزامير والأوثان والصلب وأمر الجاهلية وحلف ربي عز وجل بعزته لا يشرب عبد من عبيدي جرعة من خمر إلا سقيته من الصديد مثلها يوم القيامة مغفورا له أو معذبا ولا يسقيها صبيا صغيرا ضعيفا مسلما إلا سقيته من الصديد مثلها يوم القيامة مغفورا له أو معذبا ولا يتركها من مخافتي إلا سقيته من حياض القدس يوم القيامة ولا يحل بيعهن ولا شراؤهن ولا تعليمهن ولا تجارة فيهن وثمنهن حرام يعني الضاربات (مسند أحمد، الرقم: 22307)

عن علي قال قال رسول الله صلى الله عليه وسلم: بعثت بكسر المزامير، وأقسم ربي عز وجل لا يشرب عبد في الدنيا خمرا إلا سقاه الله يوم القيامة حميما معذبا هو أو مغفورا . ثم قال رسول الله صلى الله عليه وسلم: كسب المغني والمغنية حرام، وكسب الزانية سحت، وحق (كنز العمال، الرقم: 40689)

عبد الرحمن بن غنم الأشعري قال حدثني أبو عامر أو أبو مالك الأشعري والله ما كذبني سمع النبي صلى الله عليه وسلم يقول ليكونن من أمتي أقوام يستحلون الحر والحرير والخمر والمعازف ولينزلن أقوام إلى جنب علم يروح عليهم بسارحة لهم يأتيهم يعني الفقير لحاجة فيقولون ارجع إلينا غدا فيبيتهم الله ويضع العلم ويمسخ آخرين قردة وخنازير إلى يوم القيامة (صحيح البخاري، الرقم: 5590)

إن أشد الناس عذابا عند الله يوم القيامة المصورون (صحيح البخاري، الرقم: 5950)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)