CELEBRATION OF NEW YEAR IN ISLAM
(1) FOR CELEBRATION THERE IS ONLY TWO OCCAISION IN ISLAM ONE IS EED UL FITR AND SECOND IS EED UZ ZUHA.
(2) WISHING TO SOME ONE IN HIS HAPPY MOMENTS IS PERMISSSIBLE TO SAY “MUBARAK HO “ OR “ALLAH BARKAT DE “ THERE IS A DUA FOR GROOM AND BRIDE “BLESS UPON BOTH OF YOU FROM ALMIGHTY ALLAH, HE MAY BRING YOU TOGETHER WITH KHAIR .
TALKING IN LIGHT OF ABOVE GUIDE LINE IN ISLAM, THE NEW YEAR IS NO WHERE TO CELEBRATE OR TO WISH OTHERS. SO THERE IS NO AVIDENCE TO CELIBRATE THE NEW YEAR OR TO WISH IT.
A LAYMAN CAN UNDERSTAND THAT DAYS ARE COMING AND GOING THERE IS NO SPECILITY IN STARTING NEW YEAR, DAYS, WEEKS AND YEARS ARE ALL SIMPLE PARAMETRES TO COUNT TIME AND DAYS.
ON THE OTHER SIDE IF WE CONSIDER THERE WILL BE RESEMBLANCE WITH OTHERS. LIKE JEWS CELEBRATE THIS DAY AS RELIGIOUS DAY SO THAY CLOSES OFFICES AND SHOPS AT THAT DAY TO CELEBRATE. AND CRISTIAN FOLLOWED IT IN THE SAME WAY. THEY ADOPTED IT IN SUCH A WAY THAT IT IS NOW UNDERSTOOD AS CELEBRATION OF CRISTIAN.
I AM VERY SORRY FOR THOSE MUSLIMS WHO ADOPTED IT TO CELEBRATE OR TO WISH OTHERS. THEY SAYS HAPPY NEW YEAR BY TELEPHONE, SEND SMSES MAIL BY POST AND SOME OF THEM DANCE, GO IN CLUBS TO CELEBRATE IT.
YESTERDAY AND BEFORE THAT I SAW SOME CELEBRATION PICTURES IN NEWS PAPERS. I WAS SURPRISED THAT I SAW GIRLS JUST IN MINIMUM CLOTHES THEY WERE DANCING ON THE STAGE.
ISLAM PROHIBITS THAT STRICTLY. RASULULLAH SAWS SAYS THAT”ABDULLAH BIN ABBAS RD NARRATED THOSE WHO ACT LIKE OTHER NATIONS (RELIGIONS) IN THEIR PIRTICULAR ACTIONS OF RELIGION THEY ARE LIKE THEM.
SO REQUEST TO ALL MY MUSLIM BROTHERS AND SISTERS AND ALSO I APPEAL TO MY HINDU BROTHERS AND SISTERS THAT WE MAY STOP THIS ACTION AND PROTECT OUR SOCIETY FROM INDULGING IN THIS SHAMEFULL MANNER. OUR NEW GENARATION HAS STARTED TO BE AFFECTED BY WESTERN EVILS. AND IT IS BAD FOR OUR BOTH SOCIETY. WE CANNOT LET THEM ALLOW BECOMING FREE FROM ALL OUR VIRTUES WHICH CAME FROM OUR FORE FATHERS.
WASSALAM
Mufti Abdulqayyum
31th Dec
This blog aimed to gain knowledge about DIN & ISLAM to all who eager and ambitious to learn Islamic Tahzib . It's user friendly; readers are free to give suggestion and ask queries in FORUM .
Friday, December 30, 2011
Friday, December 16, 2011
MASURBATION IN ISLAM
Masturbation in Islam
Allah (Exalted is He) says: “And those who guard their private parts from their wives and those (slave-girls) which their right-hands own - so there is no blame upon them. Then whoever seeks beyond that (which is lawful), they are the transgressors”.
Masturbation is also considered as “seeking beyond” with reference to the Quranic verse above.
Suhail son of Sai’d (may Allah be pleased with them) narrates that the Holy Prophet (Allah’s’ Grace & Peace be upon him) said: Whoever gives me the assurance (not to unlawfully use) what is between their jaws and their legs (i.e. the tongue and the private parts), I give them the assurance of the Heaven. (Bukhari)
Abu Hurrairah (may Allah be pleased with him) narrates that the Prophet of Allah (Allah’s Grace & Peace be upon him) said: Whoever Allah protects, from the evil (sh’r) of what is between their jaws and between their legs, will enter Paradise. [Tirimzi]
Imam Shamsuddin Zahabbi (may Allah be pleased with him) narrates a Prophetic narration that, “Seven people are such that Allah has cursed them and He will not even cast a look of mercy upon them on the Day of Judgment. Allah will tell them to enter Hell with the people who are going to Hell, except those who repent.
1. One who performs the act of sodomy.
2. One upon whom the act of sodomy is performed.
3. One who does bad deeds with animals.
4. One who marries his mother or sister.
5. One who masturbates.” (The words of the hadith says these seven people but lists five - Kitab-ul-Kaba’ir p.48)
Allama Mahmood Alussi (may Allah be pleased with him) narrates in Ruh-ul-Ma’ni: “Atta (may Allah be pleased with him) says that I have heard that on the Day of Judgment one group will be brought in such a way that their hands will be pregnant. I think they are the masturbators.” Allama Alussi further says: Saéed bin Jubayr (may Allah be pleased with him) narrates that the Prophet (Allah’s Grace & Peace be upon him) said: “Allah Exalted will inflict punishment on a group of people because they misused their private parts.” (Ruh-ul-Ma'ni p. 291)
Anas (may Allah be pleased with him) narrates that the Prophet of Allah (may Allah be pleased with him) said: “The person who performs marriage [nikah] with his hands (i.e. masturbates) is cursed.” (Fatawa Razaviyya, Vol. 10, p.80)
Abdullah bin Masood (may Allah be pleased with him) reports that the Holy Prophet (Allah’s Grace & Peace be upon him) said: “O group of youth! Whoever from among you can marry should do so because it keeps the gaze low and it protects the private parts. And he who cannot marry should fast because fasting breaks lust.” (Muslim – Book of Marriage)
It is written in “Durr-e-Mukhtar” (Vol. 2, Pp 109) (by Sheikh Alla’ud Din Muhammed son of Ali Haskiffi, died 1088H): ‘If there is fear of committing adultery then it is hoped that there is no punishment on the one doing this (masturbation)’. Allama (Syed Mohammed Amin Bin Abideen) Shammi, (may Allah’s mercy be upon him, died 1253H) has also argued on this quite a lot and decided that if he does this with the intention of saving himself from committing sin it will not be a sin and if he does it with the intention of enjoyment he will be a sinner.”
The Holy Prophet (Allah’s Grace & Peace be upon him) said, "No doubt the virtues wipe away the sins". Therefore a masturbator must repent sincerely with an intention that he will never commit it again and do good deeds. According to a Prophetic narration, "The one who repents is like the who does not have any sin."
Mufti Abdulqayyum
17/12/11
Allah (Exalted is He) says: “And those who guard their private parts from their wives and those (slave-girls) which their right-hands own - so there is no blame upon them. Then whoever seeks beyond that (which is lawful), they are the transgressors”.
Masturbation is also considered as “seeking beyond” with reference to the Quranic verse above.
Suhail son of Sai’d (may Allah be pleased with them) narrates that the Holy Prophet (Allah’s’ Grace & Peace be upon him) said: Whoever gives me the assurance (not to unlawfully use) what is between their jaws and their legs (i.e. the tongue and the private parts), I give them the assurance of the Heaven. (Bukhari)
Abu Hurrairah (may Allah be pleased with him) narrates that the Prophet of Allah (Allah’s Grace & Peace be upon him) said: Whoever Allah protects, from the evil (sh’r) of what is between their jaws and between their legs, will enter Paradise. [Tirimzi]
Imam Shamsuddin Zahabbi (may Allah be pleased with him) narrates a Prophetic narration that, “Seven people are such that Allah has cursed them and He will not even cast a look of mercy upon them on the Day of Judgment. Allah will tell them to enter Hell with the people who are going to Hell, except those who repent.
1. One who performs the act of sodomy.
2. One upon whom the act of sodomy is performed.
3. One who does bad deeds with animals.
4. One who marries his mother or sister.
5. One who masturbates.” (The words of the hadith says these seven people but lists five - Kitab-ul-Kaba’ir p.48)
Allama Mahmood Alussi (may Allah be pleased with him) narrates in Ruh-ul-Ma’ni: “Atta (may Allah be pleased with him) says that I have heard that on the Day of Judgment one group will be brought in such a way that their hands will be pregnant. I think they are the masturbators.” Allama Alussi further says: Saéed bin Jubayr (may Allah be pleased with him) narrates that the Prophet (Allah’s Grace & Peace be upon him) said: “Allah Exalted will inflict punishment on a group of people because they misused their private parts.” (Ruh-ul-Ma'ni p. 291)
Anas (may Allah be pleased with him) narrates that the Prophet of Allah (may Allah be pleased with him) said: “The person who performs marriage [nikah] with his hands (i.e. masturbates) is cursed.” (Fatawa Razaviyya, Vol. 10, p.80)
Abdullah bin Masood (may Allah be pleased with him) reports that the Holy Prophet (Allah’s Grace & Peace be upon him) said: “O group of youth! Whoever from among you can marry should do so because it keeps the gaze low and it protects the private parts. And he who cannot marry should fast because fasting breaks lust.” (Muslim – Book of Marriage)
It is written in “Durr-e-Mukhtar” (Vol. 2, Pp 109) (by Sheikh Alla’ud Din Muhammed son of Ali Haskiffi, died 1088H): ‘If there is fear of committing adultery then it is hoped that there is no punishment on the one doing this (masturbation)’. Allama (Syed Mohammed Amin Bin Abideen) Shammi, (may Allah’s mercy be upon him, died 1253H) has also argued on this quite a lot and decided that if he does this with the intention of saving himself from committing sin it will not be a sin and if he does it with the intention of enjoyment he will be a sinner.”
The Holy Prophet (Allah’s Grace & Peace be upon him) said, "No doubt the virtues wipe away the sins". Therefore a masturbator must repent sincerely with an intention that he will never commit it again and do good deeds. According to a Prophetic narration, "The one who repents is like the who does not have any sin."
Mufti Abdulqayyum
17/12/11
Monday, September 19, 2011
ORDERS OF LMIGHTY ALLAH ABOUT MUSA ALAIHISSALAM
Translation of Ayyat of Sura Shuara.NO 26
10 And (remember) when your Lord called Musa (Moses) (saying): "Go to the people who are Zalimun (polytheists and wrong-doers) -
11 "The people of Fir'aun (Pharaoh): Will they not fear Allah and become righteous?"
12 He said: "My Lord! Verily, I fear that they will belie me,
13 "And my breast straitens, and my tongue expresses not well. So send for Harun (Aaron) (to come along with me).
14 "And they have a charge of crime against me, and I fear they will kill me."
15 (Allah) said: "Nay! Go you both with Our Signs. Verily We shall be with you, listening.
16 "And go both of you to Fir'aun (Pharaoh), and say: 'We are the Messengers of the Lord of the 'Alamin (mankind, jinn and all that exists),
17 "So allow the Children of Israel to go with us.' "
18 [Fir'aun (Pharaoh)] said [to Musa (Moses)]: "Did we not bring you up among us as a child? And you did dwell many years of your life with us.
19 "And you did your deed, which you did (i.e. the crime of killing a man) while you were one of the ingrates."
20 Musa (Moses) said: "I did it then, when I was ignorant (as regards my Lord and His Message).
21 "So I fled from you when I feared you. But my Lord has granted me Hukm (i.e. religious knowledge, right judgement of the affairs and Prophethood), and made me one of the Messengers.
22 "And this is the past favour with which you reproach me: that you have enslaved the Children of Israel."
23 Fir'aun (Pharaoh) said: "And what is the Lord of the 'Alamin (mankind, jinn and all that exists)?"
24 [Musa (Moses)] said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty."
25 [Fir'aun (Pharaoh)] said to those around: "Do you not hear (what he says)?"
26 [Musa (Moses)] said: "Your Lord and the Lord of your ancient fathers!"
27 [Fir'aun (Pharaoh)] said: "Verily, your Messenger who has been sent to you is a madman!"
28 [Musa (Moses)] said: "Lord of the east and the west, and all that is between them, if you did but understand!"
29 [Fir'aun (Pharaoh)] said: "If you choose an ilah (god) other than me, I will certainly put you among the prisoners."
30 [Musa (Moses)] said: "Even if I bring you something manifest (and convincing)?"
31 [Fir'aun (Pharaoh)] said: "Bring it forth then, if you are of the truthful!"
32 So [Musa (Moses)] threw his stick, and behold, it was a serpent, manifest.
33 And he drew out his hand, and behold, it was white to all beholders!
34 [Fir'aun (Pharaoh)] said to the chiefs around him: "Verily! This is indeed a well-versed sorcerer.
Translation of Ayyat of Sura Gafir NO 40
28 And a believing man of Fir'aun's (Pharaoh) family, who hid his faith said: "Would you kill a man because he says: My Lord is Allah, and he has come to you with clear signs (proofs) from your Lord? And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you." Verily, Allah guides not one who is a Musrif (a polytheist, or a murderer who shed blood without a right, or those who commit great sins, oppressor, transgressor), a liar!
29 "O my people! Yours is the kingdom today, you being dominant in the land. But who will save us from the Torment of Allah, should it befall us?" Fir'aun (Pharaoh) said: "I show you only that which I see (correct), and I guide you only to the path of right policy!"
30 And he who believed said: "O my people! Verily, I fear for you a fate like that day (of disaster) of the Confederates (of old)!
TRANSLATION OF AYYAT OF SURA QASAS NO 28
1 Ta-Sin-Mim [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings].
2 These are the Verses of the manifest Book (that makes clear truth from falsehood, good from evil).
3 We recite to you some of the news of Musa (Moses) and Fir'aun (Pharaoh) in truth, for a people who believe (in this Qur'an, and in the Oneness of Allah).
4 Verily, Fir'aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them: killing their sons, and letting their females live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants).
5 And We wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors,
6 And to establish them in the land, and We let Fir'aun (Pharaoh) and Haman and their hosts receive from them that which they feared.
7 And We inspired the mother of Musa (Moses): (telling): "Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of (Our) Messengers." [Tafsir Al-Qurtubi]
8 Then the household of Fir'aun (Pharaoh) picked him up, that he might become for them an enemy and a (cause of) grief. Verily, Fir'aun (Pharaoh), Haman and their hosts were sinners.
9 And the wife of Fir'aun (Pharaoh) said: "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son." And they perceived not (the result of that).
10 And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.
11 And she said to his [Musa's (Moses)] sister: "Follow him." So she (his sister) watched him from a far place secretly, while they perceived not.
12 And We had already forbidden (other) foster suckling mothers for him, until she (his sister came up and) said: "Shall I direct you to a household who will rear him for you, and look after him in a good manner?"
13 So did We restore him to his mother, that her eye might be comforted, and that she might not grieve, and that she might know that the Promise of Allah is true. But most of them know not.
14 And when he attained his full strength, and was perfect (in manhood), We bestowed on him Hukm (Prophethood and right judgement of the affairs) and religious knowledge [of the religion of his forefathers i.e. Islamic Monotheism]. And thus do We reward the Muhsinun (i.e. good doers. See the footnote of V.9:120).
15 And he entered the city at a time of unawareness of its people: and he found there two men fighting, - one of his party (his religion - from the Children of Israel), and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa (Moses) struck him with his fist and killed him. He said: "This is of Shaitan's (Satan) doing: verily, he is a plain misleading enemy."
16 He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.
17 He said: "My Lord! For that with which You have favoured me, I will never more be a helper of the Mujrimun (criminals, disbelievers, polytheists, sinners)!"
18 So he became afraid, looking about in the city (waiting as to what will be the result of his crime of killing), when behold, the man who had sought his help the day before, called for his help (again). Musa (Moses) said to him: "Verily, you are a plain misleader!"
19 Then when he decided to seize the man who was an enemy to both of them, the man said: "O Musa (Moses)! Is it your intention to kill me as you killed a man yesterday? Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right."
20 And there came a man running, from the farthest end of the city. He said: "O Musa (Moses)! Verily, the chiefs are taking counsel together about you, to kill you, so escape. Truly, I am one of the good advisers to you."
21 So he escaped from there, looking about in a state of fear. He said: "My Lord! Save me from the people who are Zalimun (polytheists and wrong-doers)!"
22 And when he went towards (the land of) Madyan (Midian), he said: "It may be that my Lord guides me to the Right Way."
23 And when he arrived at the water (a well) of Madyan (Midian) he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man."
24 So he watered (their flocks) for them, then he turned back to shade, and said: "My Lord! truly, I am in need of whatever good that You bestow on me!"
25 Then there came to him one of the two women, walking shyly. She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear you not. You have escaped from the people who are Zalimun (polytheists, disbelievers, and wrong-doers)."
26 And said one of them (the two women): "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy."
27 He said: "I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favour) from you. But I intend not to place you under a difficulty. If Allah wills, you will find me one of the righteous."
28 He [Musa (Moses)] said: "That (is settled) between me and you: whichever of the two terms I fulfil, there will be no injustice to me, and Allah is Surety over what we say."
29 Then, when Musa (Moses) had fulfilled the term, and was travelling with his family, he saw a fire in the direction of Tur (Mount). He said to his family: "Wait, I have seen a fire; perhaps I may bring you from there some information, or a burning fire-brand that you may warm yourselves."
30 So when he reached it (the fire), he was called from the right side of the valley, in the blessed place, from the tree: "O Musa (Moses)! Verily I am Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)!
31 "And throw your stick!" But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) "O Musa (Moses)! Draw near, and fear not. Verily, you are of those who are secure.
32 "Put your hand in your bosom, it will come forth white without a disease; and draw your hand close to your side to be free from the fear (which you suffered from the snake, and also your hand will return to its original state). These are two Burhans (signs, miracles, evidence, proofs) from your Lord to Fir'aun (Pharaoh) and his chiefs. Verily, they are the people who are Fasiqun (rebellious, disobedient to Allah).
33 He said: "My Lord! I have killed a man among them, and I fear that they will kill me.
34 "And my brother Harun (Aaron) - he is more eloquent in speech than me: so send him with me as a helper to confirm me. Verily I fear that they will belie me."
35 Allah said: "We will strengthen your arm through your brother, and give you both power, so they shall not be able to harm you: with Our Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors."
36 Then when Musa (Moses) came to them with Our Clear Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.), they said: "This is nothing but invented magic. Never did we hear of this among our fathers of old."
37 Musa (Moses) said: "My Lord knows best him who came with guidance from Him, and whose will be the happy end in the Hereafter. Verily, the Zalimun (wrong-doers, polytheists and disbelievers in the Oneness of Allah) will not be successful."
38 Fir'aun (Pharaoh) said: "O chiefs! I know not that you have an ilah (a god) other than me. So kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a Sarh (a lofty tower, or palace) in order that I may look at (or look for) the Ilah (God) of Musa (Moses); and verily, I think that he [Musa (Moses)] is one of the liars."
39 And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.
40 So We seized him and his hosts, and We threw them all into the sea (and drowned them). So behold (O Muhammad صلى الله عليه وسلم) what was the end of the Zalimun [wrong-doers, polytheists and those who disbelieved in the Oneness of their Lord (Allah), or rejected the advice of His Messenger Musa (Moses) عليه السلام].
41 And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.
10 And (remember) when your Lord called Musa (Moses) (saying): "Go to the people who are Zalimun (polytheists and wrong-doers) -
11 "The people of Fir'aun (Pharaoh): Will they not fear Allah and become righteous?"
12 He said: "My Lord! Verily, I fear that they will belie me,
13 "And my breast straitens, and my tongue expresses not well. So send for Harun (Aaron) (to come along with me).
14 "And they have a charge of crime against me, and I fear they will kill me."
15 (Allah) said: "Nay! Go you both with Our Signs. Verily We shall be with you, listening.
16 "And go both of you to Fir'aun (Pharaoh), and say: 'We are the Messengers of the Lord of the 'Alamin (mankind, jinn and all that exists),
17 "So allow the Children of Israel to go with us.' "
18 [Fir'aun (Pharaoh)] said [to Musa (Moses)]: "Did we not bring you up among us as a child? And you did dwell many years of your life with us.
19 "And you did your deed, which you did (i.e. the crime of killing a man) while you were one of the ingrates."
20 Musa (Moses) said: "I did it then, when I was ignorant (as regards my Lord and His Message).
21 "So I fled from you when I feared you. But my Lord has granted me Hukm (i.e. religious knowledge, right judgement of the affairs and Prophethood), and made me one of the Messengers.
22 "And this is the past favour with which you reproach me: that you have enslaved the Children of Israel."
23 Fir'aun (Pharaoh) said: "And what is the Lord of the 'Alamin (mankind, jinn and all that exists)?"
24 [Musa (Moses)] said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty."
25 [Fir'aun (Pharaoh)] said to those around: "Do you not hear (what he says)?"
26 [Musa (Moses)] said: "Your Lord and the Lord of your ancient fathers!"
27 [Fir'aun (Pharaoh)] said: "Verily, your Messenger who has been sent to you is a madman!"
28 [Musa (Moses)] said: "Lord of the east and the west, and all that is between them, if you did but understand!"
29 [Fir'aun (Pharaoh)] said: "If you choose an ilah (god) other than me, I will certainly put you among the prisoners."
30 [Musa (Moses)] said: "Even if I bring you something manifest (and convincing)?"
31 [Fir'aun (Pharaoh)] said: "Bring it forth then, if you are of the truthful!"
32 So [Musa (Moses)] threw his stick, and behold, it was a serpent, manifest.
33 And he drew out his hand, and behold, it was white to all beholders!
34 [Fir'aun (Pharaoh)] said to the chiefs around him: "Verily! This is indeed a well-versed sorcerer.
Translation of Ayyat of Sura Gafir NO 40
28 And a believing man of Fir'aun's (Pharaoh) family, who hid his faith said: "Would you kill a man because he says: My Lord is Allah, and he has come to you with clear signs (proofs) from your Lord? And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you." Verily, Allah guides not one who is a Musrif (a polytheist, or a murderer who shed blood without a right, or those who commit great sins, oppressor, transgressor), a liar!
29 "O my people! Yours is the kingdom today, you being dominant in the land. But who will save us from the Torment of Allah, should it befall us?" Fir'aun (Pharaoh) said: "I show you only that which I see (correct), and I guide you only to the path of right policy!"
30 And he who believed said: "O my people! Verily, I fear for you a fate like that day (of disaster) of the Confederates (of old)!
TRANSLATION OF AYYAT OF SURA QASAS NO 28
1 Ta-Sin-Mim [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings].
2 These are the Verses of the manifest Book (that makes clear truth from falsehood, good from evil).
3 We recite to you some of the news of Musa (Moses) and Fir'aun (Pharaoh) in truth, for a people who believe (in this Qur'an, and in the Oneness of Allah).
4 Verily, Fir'aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them: killing their sons, and letting their females live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants).
5 And We wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors,
6 And to establish them in the land, and We let Fir'aun (Pharaoh) and Haman and their hosts receive from them that which they feared.
7 And We inspired the mother of Musa (Moses): (telling): "Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of (Our) Messengers." [Tafsir Al-Qurtubi]
8 Then the household of Fir'aun (Pharaoh) picked him up, that he might become for them an enemy and a (cause of) grief. Verily, Fir'aun (Pharaoh), Haman and their hosts were sinners.
9 And the wife of Fir'aun (Pharaoh) said: "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son." And they perceived not (the result of that).
10 And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.
11 And she said to his [Musa's (Moses)] sister: "Follow him." So she (his sister) watched him from a far place secretly, while they perceived not.
12 And We had already forbidden (other) foster suckling mothers for him, until she (his sister came up and) said: "Shall I direct you to a household who will rear him for you, and look after him in a good manner?"
13 So did We restore him to his mother, that her eye might be comforted, and that she might not grieve, and that she might know that the Promise of Allah is true. But most of them know not.
14 And when he attained his full strength, and was perfect (in manhood), We bestowed on him Hukm (Prophethood and right judgement of the affairs) and religious knowledge [of the religion of his forefathers i.e. Islamic Monotheism]. And thus do We reward the Muhsinun (i.e. good doers. See the footnote of V.9:120).
15 And he entered the city at a time of unawareness of its people: and he found there two men fighting, - one of his party (his religion - from the Children of Israel), and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa (Moses) struck him with his fist and killed him. He said: "This is of Shaitan's (Satan) doing: verily, he is a plain misleading enemy."
16 He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.
17 He said: "My Lord! For that with which You have favoured me, I will never more be a helper of the Mujrimun (criminals, disbelievers, polytheists, sinners)!"
18 So he became afraid, looking about in the city (waiting as to what will be the result of his crime of killing), when behold, the man who had sought his help the day before, called for his help (again). Musa (Moses) said to him: "Verily, you are a plain misleader!"
19 Then when he decided to seize the man who was an enemy to both of them, the man said: "O Musa (Moses)! Is it your intention to kill me as you killed a man yesterday? Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right."
20 And there came a man running, from the farthest end of the city. He said: "O Musa (Moses)! Verily, the chiefs are taking counsel together about you, to kill you, so escape. Truly, I am one of the good advisers to you."
21 So he escaped from there, looking about in a state of fear. He said: "My Lord! Save me from the people who are Zalimun (polytheists and wrong-doers)!"
22 And when he went towards (the land of) Madyan (Midian), he said: "It may be that my Lord guides me to the Right Way."
23 And when he arrived at the water (a well) of Madyan (Midian) he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man."
24 So he watered (their flocks) for them, then he turned back to shade, and said: "My Lord! truly, I am in need of whatever good that You bestow on me!"
25 Then there came to him one of the two women, walking shyly. She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear you not. You have escaped from the people who are Zalimun (polytheists, disbelievers, and wrong-doers)."
26 And said one of them (the two women): "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy."
27 He said: "I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favour) from you. But I intend not to place you under a difficulty. If Allah wills, you will find me one of the righteous."
28 He [Musa (Moses)] said: "That (is settled) between me and you: whichever of the two terms I fulfil, there will be no injustice to me, and Allah is Surety over what we say."
29 Then, when Musa (Moses) had fulfilled the term, and was travelling with his family, he saw a fire in the direction of Tur (Mount). He said to his family: "Wait, I have seen a fire; perhaps I may bring you from there some information, or a burning fire-brand that you may warm yourselves."
30 So when he reached it (the fire), he was called from the right side of the valley, in the blessed place, from the tree: "O Musa (Moses)! Verily I am Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)!
31 "And throw your stick!" But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) "O Musa (Moses)! Draw near, and fear not. Verily, you are of those who are secure.
32 "Put your hand in your bosom, it will come forth white without a disease; and draw your hand close to your side to be free from the fear (which you suffered from the snake, and also your hand will return to its original state). These are two Burhans (signs, miracles, evidence, proofs) from your Lord to Fir'aun (Pharaoh) and his chiefs. Verily, they are the people who are Fasiqun (rebellious, disobedient to Allah).
33 He said: "My Lord! I have killed a man among them, and I fear that they will kill me.
34 "And my brother Harun (Aaron) - he is more eloquent in speech than me: so send him with me as a helper to confirm me. Verily I fear that they will belie me."
35 Allah said: "We will strengthen your arm through your brother, and give you both power, so they shall not be able to harm you: with Our Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors."
36 Then when Musa (Moses) came to them with Our Clear Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.), they said: "This is nothing but invented magic. Never did we hear of this among our fathers of old."
37 Musa (Moses) said: "My Lord knows best him who came with guidance from Him, and whose will be the happy end in the Hereafter. Verily, the Zalimun (wrong-doers, polytheists and disbelievers in the Oneness of Allah) will not be successful."
38 Fir'aun (Pharaoh) said: "O chiefs! I know not that you have an ilah (a god) other than me. So kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a Sarh (a lofty tower, or palace) in order that I may look at (or look for) the Ilah (God) of Musa (Moses); and verily, I think that he [Musa (Moses)] is one of the liars."
39 And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.
40 So We seized him and his hosts, and We threw them all into the sea (and drowned them). So behold (O Muhammad صلى الله عليه وسلم) what was the end of the Zalimun [wrong-doers, polytheists and those who disbelieved in the Oneness of their Lord (Allah), or rejected the advice of His Messenger Musa (Moses) عليه السلام].
41 And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.
Thursday, September 1, 2011
THE VIRTUES OF FASTING THE SIX FASTS OF SHAWWAL
THE VIRTUES OF FASTING THE SIX FASTS OF SHAWWAL
It is mustahabb (Preferrable) to fast six days in the month of Shawwal wherein GREAT rewards can be earned!
By adding the six days of fasting during Shawwal to the 30 days of the fasting of Ramadan, will earn a reward of a FULL YEAR'S FASTING , Insha Allah.
It is not required to fast six days continuously without any interruption. One can fast according to convenience any time during the month.
These fasts may be kept consecutively or at intervals during the month of Shawwal, i.e. spread out over the month.
Abu Ayyub al-Ansaari (radhiyallahu anhu) narrats: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]
The meaning is that the reward is like the reward of a person who is always in fast every day of his/her life.
So this is an established sunnah, which carries a great reward. How can we miss out on such immense reward?
We don't know how much time we have left so we should be trying to do as many good deeds as possible!!!
This is an authentic hadith, which indicates that fasting six days of Shawwal is a Prophetic sunnah. Imam Ash-Shafi`i, Ahmad, and a number of leading scholars and jurists followed this.
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report:
“Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421).
Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasa'ee]
But, again, this fast is not obligatory, rather only recommended. There is GREAT reward for whoever does it, and no blame upon anyone who leaves it.
BUT How can we miss out on such immense reward? Are we not in need of filling up our good deed accounts? Should our aim not be to please Allah as much as we can? Then lets keep these 6 fasts with FULL sincerety and inshallah we will be rewarded VERY GREATLY!
Note: Females must prefer to keep their missed fasts before they can keep any optional fasts.
Mufti Abdulqayyum
01/09/11
It is mustahabb (Preferrable) to fast six days in the month of Shawwal wherein GREAT rewards can be earned!
By adding the six days of fasting during Shawwal to the 30 days of the fasting of Ramadan, will earn a reward of a FULL YEAR'S FASTING , Insha Allah.
It is not required to fast six days continuously without any interruption. One can fast according to convenience any time during the month.
These fasts may be kept consecutively or at intervals during the month of Shawwal, i.e. spread out over the month.
Abu Ayyub al-Ansaari (radhiyallahu anhu) narrats: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]
The meaning is that the reward is like the reward of a person who is always in fast every day of his/her life.
So this is an established sunnah, which carries a great reward. How can we miss out on such immense reward?
We don't know how much time we have left so we should be trying to do as many good deeds as possible!!!
This is an authentic hadith, which indicates that fasting six days of Shawwal is a Prophetic sunnah. Imam Ash-Shafi`i, Ahmad, and a number of leading scholars and jurists followed this.
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report:
“Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421).
Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasa'ee]
But, again, this fast is not obligatory, rather only recommended. There is GREAT reward for whoever does it, and no blame upon anyone who leaves it.
BUT How can we miss out on such immense reward? Are we not in need of filling up our good deed accounts? Should our aim not be to please Allah as much as we can? Then lets keep these 6 fasts with FULL sincerety and inshallah we will be rewarded VERY GREATLY!
Note: Females must prefer to keep their missed fasts before they can keep any optional fasts.
Mufti Abdulqayyum
01/09/11
Saturday, July 23, 2011
Why Fasting in Ramazan
The Quran prescribes fasting for believers in these words, "O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may have taqwa" (2:183). Hence, the intent and effect of fasting as described in the ayah is to acquire taqwa. Presence of taqwa helps protect from committing sins and overcome the passions of flesh. There is no equivalent English word for taqwa. In Islamic terminology, taqwa refers to a state of consciousness where one constantly feels the presence of his Creator, obeys His commands to attain His pleasure, and avoids disobedience to Him, not only out of His fear but also for the love of Him.
Sayyidna Ubay Ibn Ka'b gave a comprehensive explanation of taqwa in response to a query from Hadrat Umar Farooq radi Allahu anhuma. Hadhrat Ka'b questioned, "O Amirul Momineen, have you ever walked on a path full of thorns?" Hadhrat Umar replied, "Yes". Hadrat Ka'b then enquired, "What did you do?" In reply, Hadhrat Umar stated, "I gathered my clothing and lifted it up to my shin, thereafter I watched my steps and took each step carefully from the fear of thorns lest they prick me". Hadrat Ka'b said, "This is taqwa".
In Hadrat Ka'b elucidation of taqwa, the world is a like a passage full of thorns (sins), a believer treads through it very carefully saving himself from the harm of sinful actions and attractions by adhering to the do's and don'ts of Islam.
Taqwa is a measure of a person's real worth. A slave with a higher level of taqwa is better than the master, and a pauper with greater conscious of Allah is more respectable than a prince. Allah judges a person's honor and esteem according to the level of his taqwa. In a hadith, Prophet Sallallahu 'alaihi wassalam tells us that some people, who are poor, weak, and have no position in society, if they take oath by Allah, Allah will fulfill it because of their purity and strength of piety (taqwa). In the sight of Allah, the honorable are not the ones with wealth and position, but with taqwa. The most honorable is the one with the most taqwa.
A belief in Allah, His Prophets, and His Books will save a person from eternal condemnation, but mere belief minus taqwa will not be enough to save him from the punishment in the hereafter, except the one on whom Allah has mercy. A conscientious Muslim strives to develop taqwa in his life for he knows, "Allah will deliver those who had taqwa to their place of salvation: no evil shall touch them, nor shall they grieve" (39:61), and, that Allah has prepared jannah for the muttaqeen, people of taqwa. (3:133)
Human beings are weak and susceptible to fall into errors and sin; it takes a little distraction and heedlessness to slip from virtue to vice and from piety to perversity. To protect men and women straying from the path of righteousness and falling into transgression, Islam has chalked out spiritual programs on a daily and yearly basis for its adherents, if followed sincerely and faithfully it will greatly minimize the chance of straying from the right course.
Among the various program intended to awaken the spiritual life of a believer, Ramadan, the month of fasting, contains the most intense training to instill taqwa in the hearts of believers.
The paramount significance of Ramadan can be seen from the love and yearning the Holy Prophet showed for the month. He used to start preparing for Ramadan two months in advance in Rajab with the supplication, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (allow us to live till coming Ramadan so that we may benefit from its blessings)."
Ramadan is a month of fasting from dawn to sunset. It is a month of special nightly prayers (travih). In one of its nights, good deeds performed are better than a thousand months of virtuous deeds. Itikaf, secluding into Masjid, away from worldly distractions, in the last ten days of Ramadan with the intention of seeking closeness to Allah, gives a tremendous boost to a believer's spiritual life. Umrah in the month of Ramadan is as one has performed hajj in the company of the Holy Prophet sallallaahu 'alayhi wa sallam. A voluntary good deed in Ramadan merits the same reward as an obligatory act in any other month, and an obligatory deed is rewarded seventy times over.
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Of all the pious exercises connected with Ramadan, fasting is the main feature and the only obligatory act of the holy month. The remaining activities are supererogatory but of immense importance and value in breathing new life into spiritual body that may have become dormant during the year.
As heart is the spiritual center of the human soul, the belly is the center of sensual appetite. When the belly is pampered, the fleshly desires are stimulated, which in turn may lead to sin and arrogance and disinvest one of taqwa. On the other hand, controlling one's appetite and eating just enough to satisfy hunger keeps a person away from lust and evil thoughts and the weakness of soul that comes with the over indulgence of food. A belly filled to brim tends to be rebellious, while a bit empty stomach remains calm and conforming.
Hence the Prophet, sallallaahu 'alayhi wa sallam advised moderation in consuming food and drink, he said, "A human being does not fill any vessel worse than his stomach. Enough for the son of Adam are a few morsels to keep his back straight. If it cannot be avoided, then a third is for food, a third for drink, and a third for breath." He also said, "We are a people who do not eat until we are hungry and when we do eat, do not eat our fill."
As it is said that the "lusts of stomach leads to the lusts of the flesh"; satiety in food is sexual stimuli and sexual stimuli triggers sexual arousal. To an unmarried person gluttony may lead him to satisfy his desires in sinful ways. To reign in sexual temptations, fasting is recommended. Prophet Sallallahu 'alaihi wa sallam said, "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot afford it, let him fast, for it will reduce his sexual desire".
Fasting in the ordinary sense of the word simply means depriving the flesh from the pleasure of food and drink. The Ramadan fast also means the same, however, the physical abstinence from food and drink in Ramadan, with the intent to obey and worship Allah, takes a higher and nobler dimension, it becomes the nourishment of the soul.
A fasting person's soul experiences an exhilarating sense of taqwa when on a long hot summer Ramadan day his throat is dry, stomach is growling, no one is watching him, and yet he abstains from taking a few sips of water or a few morsels of food. What makes him curb his desires in seclusion, away from the eyes of people? It is the consciousness of presence of Allah that causes him to control his hankering for sustenance and submit to Allah's Will and Command. The voluntary denial of food and water to body nourishes the soul to be strong and virtuous and become a shield against the evil thoughts and acts, and a mean to protect from the hellfire. This is what the Holy Prophet meant when he eloquently said, "Fasting is a shield."
However, a mere voluntarily abstaining from food and drink is not enough for the fast to be accepted or effective in purifying soul and inculcating taqwa. With giving up food and drink, it is imperative that the fasting person must also faithfully heed all prohibitions and perform all duties prescribed by Allah and His Holy Prophet. The Holy Prophet Sallallahu 'alaihi wa sallam made this point abundantly clear in more than one of his sayings. At one occasion he said, "Whoever does not give up vain speech and evil actions, Allah is not in need of his fasting", i.e. Allah will not accept his fasting.
In an another hadith, the Holy Prophet warned, "How many persons fast and get nothing out of their fasting except hunger and thirst and how many persons pray at night and get nothing out of it except sleeplessness."
These and other ahadith tell a fasting person that the fast from food and drink must accompany the fast of tongue for his fast to be valid and beneficial. Fast of tongue means one should completely protect his speech from vain talk and foul language including lying and slandering. Also, fasting without the five daily obligatory prayers is of little avail; it becomes devoid of spiritual benefits.
The fasting in the blessed month of Ramadan is of vital importance among the scheme of things that Islam has planned for a believer to secure the motivation and acquire taqwa. If done properly, fast will take a believer forward to the next eleven months to live in Allah's Will.
Ramadan is aptly called a taqwa training month.
******
Mufti Abdulqayyum
24/07/2011
Sayyidna Ubay Ibn Ka'b gave a comprehensive explanation of taqwa in response to a query from Hadrat Umar Farooq radi Allahu anhuma. Hadhrat Ka'b questioned, "O Amirul Momineen, have you ever walked on a path full of thorns?" Hadhrat Umar replied, "Yes". Hadrat Ka'b then enquired, "What did you do?" In reply, Hadhrat Umar stated, "I gathered my clothing and lifted it up to my shin, thereafter I watched my steps and took each step carefully from the fear of thorns lest they prick me". Hadrat Ka'b said, "This is taqwa".
In Hadrat Ka'b elucidation of taqwa, the world is a like a passage full of thorns (sins), a believer treads through it very carefully saving himself from the harm of sinful actions and attractions by adhering to the do's and don'ts of Islam.
Taqwa is a measure of a person's real worth. A slave with a higher level of taqwa is better than the master, and a pauper with greater conscious of Allah is more respectable than a prince. Allah judges a person's honor and esteem according to the level of his taqwa. In a hadith, Prophet Sallallahu 'alaihi wassalam tells us that some people, who are poor, weak, and have no position in society, if they take oath by Allah, Allah will fulfill it because of their purity and strength of piety (taqwa). In the sight of Allah, the honorable are not the ones with wealth and position, but with taqwa. The most honorable is the one with the most taqwa.
A belief in Allah, His Prophets, and His Books will save a person from eternal condemnation, but mere belief minus taqwa will not be enough to save him from the punishment in the hereafter, except the one on whom Allah has mercy. A conscientious Muslim strives to develop taqwa in his life for he knows, "Allah will deliver those who had taqwa to their place of salvation: no evil shall touch them, nor shall they grieve" (39:61), and, that Allah has prepared jannah for the muttaqeen, people of taqwa. (3:133)
Human beings are weak and susceptible to fall into errors and sin; it takes a little distraction and heedlessness to slip from virtue to vice and from piety to perversity. To protect men and women straying from the path of righteousness and falling into transgression, Islam has chalked out spiritual programs on a daily and yearly basis for its adherents, if followed sincerely and faithfully it will greatly minimize the chance of straying from the right course.
Among the various program intended to awaken the spiritual life of a believer, Ramadan, the month of fasting, contains the most intense training to instill taqwa in the hearts of believers.
The paramount significance of Ramadan can be seen from the love and yearning the Holy Prophet showed for the month. He used to start preparing for Ramadan two months in advance in Rajab with the supplication, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (allow us to live till coming Ramadan so that we may benefit from its blessings)."
Ramadan is a month of fasting from dawn to sunset. It is a month of special nightly prayers (travih). In one of its nights, good deeds performed are better than a thousand months of virtuous deeds. Itikaf, secluding into Masjid, away from worldly distractions, in the last ten days of Ramadan with the intention of seeking closeness to Allah, gives a tremendous boost to a believer's spiritual life. Umrah in the month of Ramadan is as one has performed hajj in the company of the Holy Prophet sallallaahu 'alayhi wa sallam. A voluntary good deed in Ramadan merits the same reward as an obligatory act in any other month, and an obligatory deed is rewarded seventy times over.
Ads by Google:
Advertisements not controlled by IslamiCity
Of all the pious exercises connected with Ramadan, fasting is the main feature and the only obligatory act of the holy month. The remaining activities are supererogatory but of immense importance and value in breathing new life into spiritual body that may have become dormant during the year.
As heart is the spiritual center of the human soul, the belly is the center of sensual appetite. When the belly is pampered, the fleshly desires are stimulated, which in turn may lead to sin and arrogance and disinvest one of taqwa. On the other hand, controlling one's appetite and eating just enough to satisfy hunger keeps a person away from lust and evil thoughts and the weakness of soul that comes with the over indulgence of food. A belly filled to brim tends to be rebellious, while a bit empty stomach remains calm and conforming.
Hence the Prophet, sallallaahu 'alayhi wa sallam advised moderation in consuming food and drink, he said, "A human being does not fill any vessel worse than his stomach. Enough for the son of Adam are a few morsels to keep his back straight. If it cannot be avoided, then a third is for food, a third for drink, and a third for breath." He also said, "We are a people who do not eat until we are hungry and when we do eat, do not eat our fill."
As it is said that the "lusts of stomach leads to the lusts of the flesh"; satiety in food is sexual stimuli and sexual stimuli triggers sexual arousal. To an unmarried person gluttony may lead him to satisfy his desires in sinful ways. To reign in sexual temptations, fasting is recommended. Prophet Sallallahu 'alaihi wa sallam said, "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot afford it, let him fast, for it will reduce his sexual desire".
Fasting in the ordinary sense of the word simply means depriving the flesh from the pleasure of food and drink. The Ramadan fast also means the same, however, the physical abstinence from food and drink in Ramadan, with the intent to obey and worship Allah, takes a higher and nobler dimension, it becomes the nourishment of the soul.
A fasting person's soul experiences an exhilarating sense of taqwa when on a long hot summer Ramadan day his throat is dry, stomach is growling, no one is watching him, and yet he abstains from taking a few sips of water or a few morsels of food. What makes him curb his desires in seclusion, away from the eyes of people? It is the consciousness of presence of Allah that causes him to control his hankering for sustenance and submit to Allah's Will and Command. The voluntary denial of food and water to body nourishes the soul to be strong and virtuous and become a shield against the evil thoughts and acts, and a mean to protect from the hellfire. This is what the Holy Prophet meant when he eloquently said, "Fasting is a shield."
However, a mere voluntarily abstaining from food and drink is not enough for the fast to be accepted or effective in purifying soul and inculcating taqwa. With giving up food and drink, it is imperative that the fasting person must also faithfully heed all prohibitions and perform all duties prescribed by Allah and His Holy Prophet. The Holy Prophet Sallallahu 'alaihi wa sallam made this point abundantly clear in more than one of his sayings. At one occasion he said, "Whoever does not give up vain speech and evil actions, Allah is not in need of his fasting", i.e. Allah will not accept his fasting.
In an another hadith, the Holy Prophet warned, "How many persons fast and get nothing out of their fasting except hunger and thirst and how many persons pray at night and get nothing out of it except sleeplessness."
These and other ahadith tell a fasting person that the fast from food and drink must accompany the fast of tongue for his fast to be valid and beneficial. Fast of tongue means one should completely protect his speech from vain talk and foul language including lying and slandering. Also, fasting without the five daily obligatory prayers is of little avail; it becomes devoid of spiritual benefits.
The fasting in the blessed month of Ramadan is of vital importance among the scheme of things that Islam has planned for a believer to secure the motivation and acquire taqwa. If done properly, fast will take a believer forward to the next eleven months to live in Allah's Will.
Ramadan is aptly called a taqwa training month.
******
Mufti Abdulqayyum
24/07/2011
Thursday, March 10, 2011
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Tuesday, March 1, 2011
PART(2) BACKBITING AND SLANDERING
(In continuity of the first part)
Two of the Companions, Hadrat Mu`awiyah and Hadrat Abu Jahm, sent the proposal of marriage to a lady, Fatimah bint Qais. She came to the Holy Prophet and asked for his advice. He said: “Mu`awiyah is a poor man and Abu Jahm beats his wives much.” (Bukhari, Muslim). In this case, as there was the question of the lady’s future and she had consulted the Holy Prophet for his advice, he deemed it necessary to inform her of the two men’s weaknesses.
One day when the Holy Prophet was present in the apartment of Hadrat ‘A’ishah, a man came and sought permission to see him. The Holy Prophet remarked that he was a very bad man of his tribe. Then he went out and talked to him politely. When he came back into the house, Hadrat `A’ishah asked: “You have talked to him politely, whereas when you went out you said something different about him. ” The Holy Prophet said, “On the day of Resurrection the worst abode in the sight of Allah will be of the person whom the people start avoiding because of his abusive language.” (Bukhari, Muslim). A study of this incident will show that the Holy Prophet in spite of having a bad opinion about the person talked to him politely because that was the demand of his morals; but he had the apprehension lest the people of his house should consider the person to be his friend when they would see him treating him kindly, and then the person might use this impression to his own advantage later. Therefore, the Holy Prophet warned Hadrat `A’ishah telling her that he was a bad man of his tribe.
Once Hind bint ‘Utbah, wife of Hadrat Abu Sufyan, came to the Holy Prophet and said: “Abu Sufyan is a miserly person: he does not provide enough for me and my children’s needs. ” (Bukhari, Muslim). Although this complaint from the wife in the absence of the husband was backbiting, the Holy Prophet permitted it, for the oppressed has a right that he or she may take the complaint of injustice to a person who has the power to get it removed.
From these precedents of the Sunnah of the Holy Prophet, the jurists (fuq,ha)and traditionists (muhaddiseen)have deduced this principle: ‘Gheebat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shari’ah point of view) necessity and the necessity may not be satisfied without having resort to it”. Then on the basis of the same principle the scholars have declared that Gheebat is permissible in the following cases:
(1) Complaining by an oppressed person against the oppressor before every such person who he thinks can do something to save him from the injustice.
(2) To make mention of the evils of a person (or persons) with the intention of reform before those who can do expected to help remove the evils.
(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal ruling regarding an unlawful act committed by a person.
(4) To warn the people of the mischiefs of a person (or persons) so that they may ward off the evil, e g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses and writers, for without it, it is not possible to safeguard the Shariah against the propagation of false reports, the courts against injustices and the common people or the students against errors and misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something into the custody of somebody, and consults another person, it is obligatory for him to apprise him of all aspects so that he is not deceived because of ignorance.
(5) To raise voice against and criticise the evils of the people who may be spreading sin and immorality and error, or corrupting the people’s faith and persecuting them.
(6) To use nicknames for the people who may have become well known by those names, but this should be done for the purpose of their recognition and not with a view to condemn them. (For details, see Fat-h al-Bari, vol. X, p. 362; Sharah Muslim by An-Nawawi; Riyad us-Salihin; al-Jassas, Ahkam al-Qur an; Ruh al-Maani commentary on verse wa a yaghtab ba ‘dukum ba ‘dan).
Apart from these exceptions it is absolutely forbidden to speak ill of a person behind his back. If what is spoken is true, it is Gheebat; if it is false, it is calumny; and if it is meant to make two persons quarrel, it is slander. The Shari’ah has declared all these as forbidden. In the Islamic society it is incumbent on every Muslim to refute a false charge made against a person in his presence and not to listen to it quietly, and to tell those who are speaking ill of somebody, without a genuine religious need, to fear God and desist from the sin. The Holy Prophet has said: If a person does not support and help a Muslim when he is being disgraced and his honour being attacked, Allah also does not support and help him when he stands in need of His help; and if a person helps and supports a Muslim when his honour is being attacked and he is being disgraced, Allah Almighty also helps him when he wants that AIlah should help him. (Abu Da’ud).
As for the backbiter, as soon as he realizes that he is committing this sin, or has committed it, his first duty is to offer repentance before Allah and restrain himself from this forbidden act. His second duty is that he should compensate for it as far as possible. If he has backbitten a dead person, he should ask Allah’s forgiveness for the person as often as he can. If he has backbitten a living person, and what he said was also false, he should refute it before the people before whom he had made the calumny. And if what he said was true, he should never speak ill of him in future, and should ask pardon of the person whom he had backbitten. A section of the scholars has expressed the opinion that pardon should be asked only in case the other person has come to know of it; otherwise one should only offer repentance, for if the person concerned is unaware and the backbiter in order to ask pardon goes and tells him that he had backbitten him, he would certainly feel hurt.
In the verse, Allah by likening backbiting to eating a dead brother’s flesh has given the idea of its being an abomination. Eating the dead flesh is by itself abhorrent; and when the flesh is not of an animal, but of a man, and that too of one’s own dead brother, abomination would be added to abomination. Then, by presenting the simile in the interrogative tone it has been made all the more impressive, so that every person may ask his own conscience and decide whether he would like to eat the flesh of his dead brother. If he would not, and he abhors it by nature, how he would like that he should attack the honour of his brother-in-faith in his absence, when he cannot defend himself and when he is wholly unaware that he is being disgraced. This shows that the basic reason of forbidding backbiting is not that the person being backbitten is being hurt but speaking ill of a person in his absence is by itself unlawful and forbidden whether he is aware of it, or not, and whether he feels hurt by it or not. Obviously, eating the flesh of a dead man is not forbidden because it hurts the dead man; the dead person is wholly unaware that somebody is eating of his body, but because this act by itself is an abomination. Likewise, if the person who is backbitten also does not come to know of it through any means, he will remain unaware throughout his life that somebody had attacked his honour at a particular time before some particular people and on that account he had stood disgraced in the eyes of those people. Because of this unawareness he will not feel at all hurt by this backbiting, but his honour would in any case be sullied. Therefore, this act in its nature is not any different from eating the flesh of a dead brother…
We should stay away our self from this big sin and would not indulge into the honor of Muslims. we have been paying price for that in this world and here after definitely. are we ready for that ????????
Wassalam
Mufti Abdulqayyum
01/03/2011
Two of the Companions, Hadrat Mu`awiyah and Hadrat Abu Jahm, sent the proposal of marriage to a lady, Fatimah bint Qais. She came to the Holy Prophet and asked for his advice. He said: “Mu`awiyah is a poor man and Abu Jahm beats his wives much.” (Bukhari, Muslim). In this case, as there was the question of the lady’s future and she had consulted the Holy Prophet for his advice, he deemed it necessary to inform her of the two men’s weaknesses.
One day when the Holy Prophet was present in the apartment of Hadrat ‘A’ishah, a man came and sought permission to see him. The Holy Prophet remarked that he was a very bad man of his tribe. Then he went out and talked to him politely. When he came back into the house, Hadrat `A’ishah asked: “You have talked to him politely, whereas when you went out you said something different about him. ” The Holy Prophet said, “On the day of Resurrection the worst abode in the sight of Allah will be of the person whom the people start avoiding because of his abusive language.” (Bukhari, Muslim). A study of this incident will show that the Holy Prophet in spite of having a bad opinion about the person talked to him politely because that was the demand of his morals; but he had the apprehension lest the people of his house should consider the person to be his friend when they would see him treating him kindly, and then the person might use this impression to his own advantage later. Therefore, the Holy Prophet warned Hadrat `A’ishah telling her that he was a bad man of his tribe.
Once Hind bint ‘Utbah, wife of Hadrat Abu Sufyan, came to the Holy Prophet and said: “Abu Sufyan is a miserly person: he does not provide enough for me and my children’s needs. ” (Bukhari, Muslim). Although this complaint from the wife in the absence of the husband was backbiting, the Holy Prophet permitted it, for the oppressed has a right that he or she may take the complaint of injustice to a person who has the power to get it removed.
From these precedents of the Sunnah of the Holy Prophet, the jurists (fuq,ha)and traditionists (muhaddiseen)have deduced this principle: ‘Gheebat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shari’ah point of view) necessity and the necessity may not be satisfied without having resort to it”. Then on the basis of the same principle the scholars have declared that Gheebat is permissible in the following cases:
(1) Complaining by an oppressed person against the oppressor before every such person who he thinks can do something to save him from the injustice.
(2) To make mention of the evils of a person (or persons) with the intention of reform before those who can do expected to help remove the evils.
(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal ruling regarding an unlawful act committed by a person.
(4) To warn the people of the mischiefs of a person (or persons) so that they may ward off the evil, e g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses and writers, for without it, it is not possible to safeguard the Shariah against the propagation of false reports, the courts against injustices and the common people or the students against errors and misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something into the custody of somebody, and consults another person, it is obligatory for him to apprise him of all aspects so that he is not deceived because of ignorance.
(5) To raise voice against and criticise the evils of the people who may be spreading sin and immorality and error, or corrupting the people’s faith and persecuting them.
(6) To use nicknames for the people who may have become well known by those names, but this should be done for the purpose of their recognition and not with a view to condemn them. (For details, see Fat-h al-Bari, vol. X, p. 362; Sharah Muslim by An-Nawawi; Riyad us-Salihin; al-Jassas, Ahkam al-Qur an; Ruh al-Maani commentary on verse wa a yaghtab ba ‘dukum ba ‘dan).
Apart from these exceptions it is absolutely forbidden to speak ill of a person behind his back. If what is spoken is true, it is Gheebat; if it is false, it is calumny; and if it is meant to make two persons quarrel, it is slander. The Shari’ah has declared all these as forbidden. In the Islamic society it is incumbent on every Muslim to refute a false charge made against a person in his presence and not to listen to it quietly, and to tell those who are speaking ill of somebody, without a genuine religious need, to fear God and desist from the sin. The Holy Prophet has said: If a person does not support and help a Muslim when he is being disgraced and his honour being attacked, Allah also does not support and help him when he stands in need of His help; and if a person helps and supports a Muslim when his honour is being attacked and he is being disgraced, Allah Almighty also helps him when he wants that AIlah should help him. (Abu Da’ud).
As for the backbiter, as soon as he realizes that he is committing this sin, or has committed it, his first duty is to offer repentance before Allah and restrain himself from this forbidden act. His second duty is that he should compensate for it as far as possible. If he has backbitten a dead person, he should ask Allah’s forgiveness for the person as often as he can. If he has backbitten a living person, and what he said was also false, he should refute it before the people before whom he had made the calumny. And if what he said was true, he should never speak ill of him in future, and should ask pardon of the person whom he had backbitten. A section of the scholars has expressed the opinion that pardon should be asked only in case the other person has come to know of it; otherwise one should only offer repentance, for if the person concerned is unaware and the backbiter in order to ask pardon goes and tells him that he had backbitten him, he would certainly feel hurt.
In the verse, Allah by likening backbiting to eating a dead brother’s flesh has given the idea of its being an abomination. Eating the dead flesh is by itself abhorrent; and when the flesh is not of an animal, but of a man, and that too of one’s own dead brother, abomination would be added to abomination. Then, by presenting the simile in the interrogative tone it has been made all the more impressive, so that every person may ask his own conscience and decide whether he would like to eat the flesh of his dead brother. If he would not, and he abhors it by nature, how he would like that he should attack the honour of his brother-in-faith in his absence, when he cannot defend himself and when he is wholly unaware that he is being disgraced. This shows that the basic reason of forbidding backbiting is not that the person being backbitten is being hurt but speaking ill of a person in his absence is by itself unlawful and forbidden whether he is aware of it, or not, and whether he feels hurt by it or not. Obviously, eating the flesh of a dead man is not forbidden because it hurts the dead man; the dead person is wholly unaware that somebody is eating of his body, but because this act by itself is an abomination. Likewise, if the person who is backbitten also does not come to know of it through any means, he will remain unaware throughout his life that somebody had attacked his honour at a particular time before some particular people and on that account he had stood disgraced in the eyes of those people. Because of this unawareness he will not feel at all hurt by this backbiting, but his honour would in any case be sullied. Therefore, this act in its nature is not any different from eating the flesh of a dead brother…
We should stay away our self from this big sin and would not indulge into the honor of Muslims. we have been paying price for that in this world and here after definitely. are we ready for that ????????
Wassalam
Mufti Abdulqayyum
01/03/2011
Thursday, February 24, 2011
GHIBAT- BACKBITING AND SLANDERING ( FIRST PART)
Ghiba – Backbiting, Slandering
Allah T’ala says in the Holy Quran:
O you who have believed, avoid much suspicion, for some suspicions are sins. Do not spy, nor should any one backbite the other. Is there any among you who would like to eat the flesh of his dead brother?’ Nay, you yourselves abhor it. Fear Allah, for Allah is Acceptor of repentance and All-Merciful. (Sura Hujurat no 49,Ayat no.12)
Gheebat (back-biting) has been defined thus: “It is saying on the back of a person something which would hurt him if he came to know of it. ” This definition has been reported from the Holy Prophet himself. According to Hadeeth on the authority of Hadrat Abu Hurairah, the Holy Prophet defined Gheebat as follows:
“It is talking of your brother in a way irksome to him.” It was asked: “What, if the defect being talked of is present in my brother ?” The Holy Prophet replied: “If it is present in him, it would be Gheebat; if it is not there, it would be slandering him.”
In another Hadeeth on the authority of Hadrat Muttalib bin `Abdullah, “A person asked the Holy Prophet: What is Gheebat? The Holy Prophet replied: It is talking of your brother in a way irksome to him. He asked: Even if it is true, O Messenger of Allah? He replied: If what you said was false, it would then be a calumny.”
These traditions make it plain that uttering a false accusation against a person in his absence is calumny and describing a real defect in him Gheebat; whether this is done in express words or by reference and allusion, in every case it is forbidden. Likewise, whether this is done in the lifetime of a person, or after his death, it is forbidden in both cases.
According to Abu Da’ud, when Ma`iz bin Malik Aslami had been stoned to death for committing adultery, the Holy Prophet on his way back heard a man saying to his companion: “Look at this man: Allah had concealed his secret, but he did not leave himself alone till he was killed like a dog!” A little further on the way there was the dead body of a donkey lying rotting. The Holy Prophet stopped, called the two men and said: “Come down and eat this dead donkey.” They submitted: “Who will eat it, O Messenger of Allah?” The Holy Prophet said: “A little before this you were attacking the honor of your brother: that was much worse than eating this dead donkey.”
The only exceptions to this prohibition are the cases in which there may be a genuine need of speaking in of a person on his back, or after his death, and this may not be fulfilled without resort to backbiting, and if it was not resorted to, a greater evil might result than backbiting itself. The Holy Prophet has described this exception as a principle, thus: “The worst excess is to attack the honour of a Muslim unjustly.” (Abu Da’ud).
In this saying the condition of “unjustly” points out that doing so “with justice” is permissible. Then, in the practice of the Holy Prophet himself we find some precedents which show what is implied by “justice” and in what conditions and cases backbiting may be lawful to the extent as necessary.
Once a desert Arab came and offered his Prayer under the leadership of the Holy Prophet, and as soon as the Prayer was concluded, walked away saying: “O God, have mercy on me and on Muhammad, and make no one else a partner in this mercy beside the two of us.” The Holy Prophet said to the Companions: `What do you say: who is more ignorant: this person or his camel? Didn’t you hear what he said?” (Abu Da`ud). The Holy Prophet had to say this in his absence, for he had left soon after the Prayer was over. Since he had uttered a wrong thing in the presence of the Holy Prophet, his remaining quiet at it could cause the misunderstanding that saying such a thing might in some degree be lawful; therefore, it was necessary that he should contradict it.
Remaining part will be issued insha Allah in second part
Mufti Abdulqayyum
24/02/11
Allah T’ala says in the Holy Quran:
O you who have believed, avoid much suspicion, for some suspicions are sins. Do not spy, nor should any one backbite the other. Is there any among you who would like to eat the flesh of his dead brother?’ Nay, you yourselves abhor it. Fear Allah, for Allah is Acceptor of repentance and All-Merciful. (Sura Hujurat no 49,Ayat no.12)
Gheebat (back-biting) has been defined thus: “It is saying on the back of a person something which would hurt him if he came to know of it. ” This definition has been reported from the Holy Prophet himself. According to Hadeeth on the authority of Hadrat Abu Hurairah, the Holy Prophet defined Gheebat as follows:
“It is talking of your brother in a way irksome to him.” It was asked: “What, if the defect being talked of is present in my brother ?” The Holy Prophet replied: “If it is present in him, it would be Gheebat; if it is not there, it would be slandering him.”
In another Hadeeth on the authority of Hadrat Muttalib bin `Abdullah, “A person asked the Holy Prophet: What is Gheebat? The Holy Prophet replied: It is talking of your brother in a way irksome to him. He asked: Even if it is true, O Messenger of Allah? He replied: If what you said was false, it would then be a calumny.”
These traditions make it plain that uttering a false accusation against a person in his absence is calumny and describing a real defect in him Gheebat; whether this is done in express words or by reference and allusion, in every case it is forbidden. Likewise, whether this is done in the lifetime of a person, or after his death, it is forbidden in both cases.
According to Abu Da’ud, when Ma`iz bin Malik Aslami had been stoned to death for committing adultery, the Holy Prophet on his way back heard a man saying to his companion: “Look at this man: Allah had concealed his secret, but he did not leave himself alone till he was killed like a dog!” A little further on the way there was the dead body of a donkey lying rotting. The Holy Prophet stopped, called the two men and said: “Come down and eat this dead donkey.” They submitted: “Who will eat it, O Messenger of Allah?” The Holy Prophet said: “A little before this you were attacking the honor of your brother: that was much worse than eating this dead donkey.”
The only exceptions to this prohibition are the cases in which there may be a genuine need of speaking in of a person on his back, or after his death, and this may not be fulfilled without resort to backbiting, and if it was not resorted to, a greater evil might result than backbiting itself. The Holy Prophet has described this exception as a principle, thus: “The worst excess is to attack the honour of a Muslim unjustly.” (Abu Da’ud).
In this saying the condition of “unjustly” points out that doing so “with justice” is permissible. Then, in the practice of the Holy Prophet himself we find some precedents which show what is implied by “justice” and in what conditions and cases backbiting may be lawful to the extent as necessary.
Once a desert Arab came and offered his Prayer under the leadership of the Holy Prophet, and as soon as the Prayer was concluded, walked away saying: “O God, have mercy on me and on Muhammad, and make no one else a partner in this mercy beside the two of us.” The Holy Prophet said to the Companions: `What do you say: who is more ignorant: this person or his camel? Didn’t you hear what he said?” (Abu Da`ud). The Holy Prophet had to say this in his absence, for he had left soon after the Prayer was over. Since he had uttered a wrong thing in the presence of the Holy Prophet, his remaining quiet at it could cause the misunderstanding that saying such a thing might in some degree be lawful; therefore, it was necessary that he should contradict it.
Remaining part will be issued insha Allah in second part
Mufti Abdulqayyum
24/02/11
Wednesday, February 16, 2011
PART (2) GUIDELINES FOR USAGE OF MOBILE
Part 2 of guide lines for usage of mobile.
4) Mobile Phone:
During the earlier days of mobile phone launch in India it was an instrument without cable and with mobility to carry and communicate, but later-on in the name of help and facility the enemies of humanity with well planned strategy started to serve music to youth, illicit texts and photos and even video clips. The mobile instrument these days has become an ‘fm-radio, a TV, a music system, a camera, a video-recorder and the list goes-on. And the general people in the society accepted it un-questioningly. The objective of this instrument at the beginning of launch in India than and now, has seen a sea-change within itself, virtually it has become a rude-habit of today’s all generation.
a) Before purchasing a fresh set of mobile instrument, kindly define the objective/purpose of obtaining it. You should be clear on all fronts including its utility such that you don’t waste money in buying high-end instrument when your requirement is just to talk among people. This is just an example quoted here, as I know quite a few people myself that those who are well-to-do monetarily in the society would be carrying an instrument which would be costing around Rs. 15,000/- but would not be having knowledge of even replying ‘sms’ that they receive.
b) The ringtone in the mobile instrument should be of normal nature. The objective of ringtone is to alert you about having a phone-call & not the show-off. Having ringtone of songs is a matter of great sinful deed and is a ‘Kabira-Gunah’.
c) When you go to ‘Masjid’ for ‘Namaz’ you should always switch-off your mobile instrument, as the purpose of ‘Namaz’ is to be in-front of ALLAH with utmost concentration, as while taking the ‘Niyat’ of ‘Namaz’ we take both our hand to the ears in such a way that as-if we are putting all the worldly things behind us. Since the essence of ‘Namaz’ is to ‘Please ALLAH’ the mobile instrument on silent or vibration mode will divert your connection from ALLAH. Hence avoid all the condition of the mobile instrument & keep it in switch-off mode only, while you enter the ‘Masjid’.
d) Now, in-case you genuinely forgot to switch-off your mobile instrument & it starts ringing vociferously during the ‘Namaz’, kindly with the help of one hand (Amal – e – Qalil) try to switch-off your mobile instrument, so that there is no non-sense in the ‘Masjid’ because of you leading to disturbance in ‘Namaz’ of other ‘Namazis’ as well. “Rasulullah (Sallallahu Alaihi W Sallam) while were in ‘Etekaf’ heard in the ‘Masjid’ about other ‘Muslim Brother’ reciting ‘Quran’ loudly, He said that aren’t you all proclaiming your Almighty ALLAH? Hence do not harm each-other and recite ‘Quran’ with your voice volume not exceeding each-other (Musnade Ahmed)”. Now, imagine that in ‘Masjid’ reciting ‘Quran’ loudly has been advised not to do, what do you think about the mobile instrument ringing in the ‘Masjid’ uninterruptedly?
e) If this is not possible break your ‘Namaz’ and with the help of both the hands switch-off the mobile instrument, & start your ‘Namaz’ a fresh. Jurists have said that breaking of ‘Farz Namaz’ without justifying reason is not permissible. The few justified reasons are; 1) The extreme pressure of anal or urine during ‘Namaz’. 2) The theft of your own things in-front of you. 3) The fear of a blind or child being meeting with an accident etc… (Fatawa Hindiya Vo.1 page;105). Such things take away the person’s concentration from the ‘Namaz’, likewise the noise of mobile instrument in the ‘Masjid’ takes away the concentration of the ‘Namazis’. “Rasulullah (Sallallahu Alaihi W Sallam) has described undesired noise of this nature as one of the signs of ‘Qayamat’ (Hadis-ul-Fitan)”. In today’s time this a justifying reason for breaking ‘Namaz’ and switch-off the mobile instrument and restart your ‘Namaz’ a fresh. “Rasulullah (Sallallahu Alaihi W Sallam) has said that kill two blacks during the ‘Namaz’ snake and scorpion. (Ahmed, Abu-Dawood, Tirmizi)”. It is known that during the ‘Namaz’ killing of these two creatures breaks the ‘Namaz’ in the ‘Hanafi School of Thought’. Rasulullah (Sallallahu Alaihi W Sallam) has said ‘O assembly of those who have believed with their tongues but into whose hearts faith has not yet reached! Do not hurt the Muslims, do not disclose their short-comings in the assembly of people nor seek out their secrets! For whoever seeks out the faults of his brother, Allah will seek out his secrets. And, whoever has his secrets sought out by Allah, Allah will disgrace him, even [if he hides] in the depths of his house (Tirmizi).
f) Many people keep dialer tone to be a song in their mobile instrument & until the phone is received by the receiver the dialer has to willingly or unwillingly listen to it, this is ‘Kabira Gunah’ & the responsibility of this is on the one who has such dialer tone active on his/her mobile instrument.
g) Dialer-tone or ringtone should not be the ‘Ayat of Quran’ or any ‘Hadith’ or ‘Azan’ under any circumstance. This is an insult to the ‘Muqaddas Kalaam’.
h) The having of text or audio of ‘Quran & Hadith’ in the mobile instrument is permissible. You can read, listen or recite it with or without ‘Wuzu’. You can also go to urinal alongwith this instrument provided there in no text on the screen.
(Subject ends here)
Mufti Abdulqayyum
16/02/2011
Saturday, February 12, 2011
GUIDE-LINES FOR MOBILE USAGE IN LIGHT OF SHARIA.
Guidelines for mobile usage in the light of Sharia rules;
Indeed mobile phone is a great invention of this time. Person can be in contact with his family friends and business activity even while at home or on tour. Distance has not only been shortened, but indeed it has been minimized to a large extent.
But it happens such that when people utilizing this facility, very often crosses the limits of communication or the medium of their interaction and at last the facility becomes a great amount of distraction for the user and the person who is facing it. The same thing is happening with mobile phone, so I decided to draw your attention in the light of Sharia guidelines for the benefit of all;
1) When you call others:
(a) To call is just like a visit to a person, So we have to follow the rules of Visiting others.
(b) Person did not attend your call (although bell rang for almost one minute) so you call again after a few minutes and again third time. After third trial you are not allowed to call him, virtually he refused to attend you. Almighty Allah revealed in the Quran e majeed: And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do. {(ayat,28/surah 24(noor)}. Rasulullah (sallallahu alaihi w sallam) went to Saad Bin Ubadah, and said Assalam U Alaikum, He said thrice, and when He did not get reply He returned back… (Abu Dawood)
(c) Person, instead of receiving the call sends a sms that I am busy please call after some time or he disconnected the call, it could mean that he refuses to attend your call right-now. So do not connect again, be passionate, wait for next time.
(d) If you call to a person again to whom you had called him earlier during the day, do not express yourself to him sarcastically about your previous call which went unattended.
2) Call has been received by the one, to whom you have called
a) If the person is believer in Allah, start with Assalam U Alaikum, and then talk other things. A person came to Rasulullah (Sallallahu Alaihi W Sallam) and asked may I come? Rasulullaha (Sallallahu Alaihi W Sallam) has said to his Khadim that show him, how to take permission. Tell him that, say first “Assalam U Alaikum”, may I come? He listened and said “Assalam U Alaikum may I come in” Then Rasulullah (Sallallahu Alaihi W Sallam) gave him permission to enter (Abu Dawood Shareef). Companion Jabir Bin Abdullah narrates that Prophet said do not let person to enter until he says “Assalam U Alaikum may I come in”(Shi,abil Eeman Lil Bayhaqui)
b) After Salam introduce your self ( if person does not know you ) for example you say “Assalam U Alaikum I am Abdullah talking from Mumbai, you can add some more information about yourself, for the purpose of introduction to the next person.
c) If the person is unbeliever then welcome him by the common words which have no identity of particular belief. It can be different in different places.
d) If you have some necessary and detail discussion then first of all, say the purpose, if he permits then start. If the person says no, call me at so and so time. So don’t mind and call him at the given time, it will be more beneficial for you.
e) If you call a Mufti Sahab to ask a mas,ala, ask him the mas,ala with an analysis about the question whether it is a momentary/minor matter or a detailed one, if it is a minor or a momentary mas,ala & can be revealed or replied by him instantly he shall do it for which a detailed scrutiny or referral is not required. Please do not ask subtle questions, and avoid delicate questions. For that you visit him personally at the time given by him.
3) When some one calls you and you attend that call:
a) You say “ji han” :han ji” “ji sun raha hun” answer like these words and avoid to say ‘Hello” like you avoid to listen Hell-go (go to Jahnnam).
b) If your caller is a Muslim and you recognized him by his name or number, than start with “Assalam u alaikum” & get 70 virtues out of 100.
c) If the caller said Assalamu Alaikum, you have to answer his salam and say Wa alaikumssalam.
d) When you are sitting with elder then you, or sitting with person whom you have fixed the time to sit with him or you are sitting in Deeni Majlis or any academic session, or important meeting, pl do not receive any call. If feel necessary to receive the call then take permission and answer in short. (Ends here)
Note: this is the first part of guidelines which has been drowned and will continue in the next post, Insha Allah.
Your questions, comments, and suggestions for the wellbeing of readers and for me are appreciated.
Indigent of Dua
Mufti Abdulqayyum
Indeed mobile phone is a great invention of this time. Person can be in contact with his family friends and business activity even while at home or on tour. Distance has not only been shortened, but indeed it has been minimized to a large extent.
But it happens such that when people utilizing this facility, very often crosses the limits of communication or the medium of their interaction and at last the facility becomes a great amount of distraction for the user and the person who is facing it. The same thing is happening with mobile phone, so I decided to draw your attention in the light of Sharia guidelines for the benefit of all;
1) When you call others:
(a) To call is just like a visit to a person, So we have to follow the rules of Visiting others.
(b) Person did not attend your call (although bell rang for almost one minute) so you call again after a few minutes and again third time. After third trial you are not allowed to call him, virtually he refused to attend you. Almighty Allah revealed in the Quran e majeed: And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do. {(ayat,28/surah 24(noor)}. Rasulullah (sallallahu alaihi w sallam) went to Saad Bin Ubadah, and said Assalam U Alaikum, He said thrice, and when He did not get reply He returned back… (Abu Dawood)
(c) Person, instead of receiving the call sends a sms that I am busy please call after some time or he disconnected the call, it could mean that he refuses to attend your call right-now. So do not connect again, be passionate, wait for next time.
(d) If you call to a person again to whom you had called him earlier during the day, do not express yourself to him sarcastically about your previous call which went unattended.
2) Call has been received by the one, to whom you have called
a) If the person is believer in Allah, start with Assalam U Alaikum, and then talk other things. A person came to Rasulullah (Sallallahu Alaihi W Sallam) and asked may I come? Rasulullaha (Sallallahu Alaihi W Sallam) has said to his Khadim that show him, how to take permission. Tell him that, say first “Assalam U Alaikum”, may I come? He listened and said “Assalam U Alaikum may I come in” Then Rasulullah (Sallallahu Alaihi W Sallam) gave him permission to enter (Abu Dawood Shareef). Companion Jabir Bin Abdullah narrates that Prophet said do not let person to enter until he says “Assalam U Alaikum may I come in”(Shi,abil Eeman Lil Bayhaqui)
b) After Salam introduce your self ( if person does not know you ) for example you say “Assalam U Alaikum I am Abdullah talking from Mumbai, you can add some more information about yourself, for the purpose of introduction to the next person.
c) If the person is unbeliever then welcome him by the common words which have no identity of particular belief. It can be different in different places.
d) If you have some necessary and detail discussion then first of all, say the purpose, if he permits then start. If the person says no, call me at so and so time. So don’t mind and call him at the given time, it will be more beneficial for you.
e) If you call a Mufti Sahab to ask a mas,ala, ask him the mas,ala with an analysis about the question whether it is a momentary/minor matter or a detailed one, if it is a minor or a momentary mas,ala & can be revealed or replied by him instantly he shall do it for which a detailed scrutiny or referral is not required. Please do not ask subtle questions, and avoid delicate questions. For that you visit him personally at the time given by him.
3) When some one calls you and you attend that call:
a) You say “ji han” :han ji” “ji sun raha hun” answer like these words and avoid to say ‘Hello” like you avoid to listen Hell-go (go to Jahnnam).
b) If your caller is a Muslim and you recognized him by his name or number, than start with “Assalam u alaikum” & get 70 virtues out of 100.
c) If the caller said Assalamu Alaikum, you have to answer his salam and say Wa alaikumssalam.
d) When you are sitting with elder then you, or sitting with person whom you have fixed the time to sit with him or you are sitting in Deeni Majlis or any academic session, or important meeting, pl do not receive any call. If feel necessary to receive the call then take permission and answer in short. (Ends here)
Note: this is the first part of guidelines which has been drowned and will continue in the next post, Insha Allah.
Your questions, comments, and suggestions for the wellbeing of readers and for me are appreciated.
Indigent of Dua
Mufti Abdulqayyum
Sunday, February 6, 2011
ALLAH'S FINAL COMMAND ON INTERST ( TAFSEER AYAT NO 276,)
Tafseer of the ayah 276 of Suara Baqarah which is related to matter of Riba (interest)
Translation: Allah destroys riba and nourishes charities
It was said that Allah Almighty eradicates riba and lets sadaqah (charities) grow. Here sadaqah were introduced with riba by virtue of a unique congruity. It will be noted that there is contradiction in the very nature of riba and sadaqah, then their outcomes are also contradictory, and generally, those who engage in these two, have contradictory intentions and objectives.
The contradiction in nature can be explained by the fact that in Sadaqah one gives to others what belongs to him without any reward Or return, while in riba, that which belongs to others is taken without any compensation or return. The intention and the objective of those
Who are engaged in these_ two activities is contradictory because one who gives sadaqah elects to lessen or exhaust what belongs to him Exclusively for seeking the pleasure of Allah Almighty and for earning merit in the Hereafter; while the riba-taker is eager to collect
impermissible increase on the capital he already has. That the outcome of both is contradictory is made clear by this verse which says that Allah Almighty erases the gains obtained through riba and increases the wealth, for the giver of sadaqah. The result is that the objective of the
greedy in pursuit of wealth is not achieved, while one who spends in the way of Allah, and who was quite happy with a little decrease in his belongings, finds it full of divine barakah whereby his wealth increases and their benefits accumulate.
At this point, it may be interesting to find out what is the meaning of erasing riba and increasing sadaqah in the verse. Some commentators have said that this erasing and increasing relates to the Hereafter where the riba-consumer will find his wealth of no avail; it might as well become a curse for him; while those who are engaged in acts of sadaqah and khayraat will find that their wealth has become a source of eternal blessings. This is absolutely obvious in which there is no doubt. However, according to the consensus of commentators, the position is that the erasing of riba and the increasing of sadaqah is most certainly related to the Hereafter, but some of its traces are observed in this world as well. The money or property of which riba becomes a part is sometimes destroyed taking with it all that was before it. This is a common sight in markets of riba and stocks where millionaires and capitalists of yesterday become insolvents and paupers of today. No doubt, there are chances of profit and loss in riba-free business activities and there are many businessmen who face losses in business deals but a loss that turns a millionaire into a beggar is witnessed only in riba markets. There are so many statements of the experienced & knowledgeable people who say that the wealth collected through riba may increase faster and higher, but it generally does not survive long enough to run through children and their successors. In between, comes some calamity & wipes out everything.
Sayyidna Ma'mar (radiyallahu anhu) said that they have heard from their elders that forty years hardly pass on the riba- consumer when muhaaq (major loss) overtakes his wealth. May be, the wealth or property does not go to ruins outwardly, but this much is quite certain that its benefits, utilities, and blessings will go away. Since this is no secret that gold and silver are not desirable or useful as such. They cannot remove hunger or thirst. They cannot help beat the heat or serve as quilt and wrap in winter. Neither can they be used as clothes or utensils. The only purpose for which a wise person goes through thousands of exercises to procure and secure these can hardly be anything else except it makes man’s life pleasant and that he may live a life of comfort and self-respect.
After having understood this, let us compare the two activities of riba dealings and sadaqah and khayriit. It will soon be noticed that the wealth of the riba-consumer, no doubt, appears to be increasing, but that increase is akin to the swelling of the human body. The increase in swelling is after all an increase of the body itself. But no sane person would like to have this sort of increase because he knows that this increase is a certain knock of death. Similarly, no matter how increased is the wealth of the riba-consumer, he remains, for ever, deprived of its fruits, that is, comfort and honor.
A little thought here would lead every sane person to differentiate between the articles of comfort and comfort itself. There is a big difference between the two. The articles of comfort are made in factories and sold in markets. These can be procured against gold and silver, but that which is known as comfort, peace and bliss, is neither made in any factory nor sold in any market. This is mercy (rahmah) which comes directly from Allah Almighty. There are occasions when this cannot be procured no matter how much one holds in his possession. Just think of the comfort of a sound sleep. In order to have it, we can certainly do our best - make a sleep-oriented house which is the best possible, perfect arrangement of air and light, cooling, heating, handsome looking furniture, the bed, the mattress, the pillows, all chosen ideally - but can we be sure that sleep will come just because all this helpful paraphernalia is there? If you have never personally experienced this, there are thousands who cannot sleep due to some disease, and who would say no. Reports from a country, so wealthy and 'civilized' like USA, UK, EUROPE reveal that seventy per cent people cannot sleep without sleeping pills. There are times when even these do not work. You can buy from stores things to make you sleep but you cannot buy sleep from any store at any price. Similar is the case of other articles of comfort and enjoyment. You can buy these articles against money but it is not necessary that you do experience comfort and enjoyment.
Again, after having understood this, if we look closely at what happens to the consumers of riba, we shall find that they have everything in the world except what we know as real peace and comfort. So intoxicated they are in turning their ten million into fifteen and fifteen into twenty that they have no time to eat, or dress up, or be with their wives and children. Anxieties after anxieties chase them day and night. With them they sleep and with them they rise. How terrible of these crazy people who have confused comfort with articles of comfort, and therefore, they are far far away from it.
With that these people become hard-hearted and merciless. Taking advantage of the poverty of the poor and the low income of the low-income people becomes their very occupation. Like parasites, they suck their blood to feed their own bodies. Since that is that, it is just not possible that people will ever respect them. If you see them as they are, you will find that their coffers are filled with gold and silver and precious stones yet they are given no respect in any group of human beings in any corner of the world. Moreover, the inevitable outcome of this cruel practice of theirs is that the poor start grudging and hating them, so much so that in the world of today most wars are an expression of this grudge and hate. It is the confrontation between labor and capital that introduced the ideologies of socialism and communism in the world. The subversive activities of communism are a result of this grudge and hate. The whole world has become a burning cauldron of killings and confrontations because of these. This much accounts for their personal comfort and social prestige. Experience bears out that riba-earnings never make even the life of their children pleasant. Either the earnings go to waste or, because of its curse, they too, remain disgraced and deprived of the real fruits of wealth.
On the contrary those who give sadaqah and khayraat You will never find them running after money so anxiously. They may
have lesser articles of comfort but they shall be found having more satisfaction and peace of heart, which is real comfort, as compared to those who have all those supporting articles. Consequently, they shall be looked at with respect and admiration by every human being of the
world.
In short, the above statement of the verse is very clear in relation to the Hereafter. However, if we wish to understand, with a little effort, it is equally open in respect of this worldly life. This is what is meant by the hadith in which the Holy Prophet & said:
No matter how much riba increases, it will decrease ultimately.
(Musnad Ahmad and Ibn Majah)
At the end of the verse (276), it is said:
Allah Almighty does not like any disbeliever, any sinner.
Here it has been indicated that those who just do not hold riba as haram have fallen into kufr (disbelief); and those who do know it to be haram, yet get involved with it, are sinners, transgressors or fasiq. (ends)
Note: above matter is extrcted from Tafseer m,aariful quran with some addition and deletion, hence it continue in the next post Insha Allah
Mufti Abdulqayyum
07/02/2011
Translation: Allah destroys riba and nourishes charities
It was said that Allah Almighty eradicates riba and lets sadaqah (charities) grow. Here sadaqah were introduced with riba by virtue of a unique congruity. It will be noted that there is contradiction in the very nature of riba and sadaqah, then their outcomes are also contradictory, and generally, those who engage in these two, have contradictory intentions and objectives.
The contradiction in nature can be explained by the fact that in Sadaqah one gives to others what belongs to him without any reward Or return, while in riba, that which belongs to others is taken without any compensation or return. The intention and the objective of those
Who are engaged in these_ two activities is contradictory because one who gives sadaqah elects to lessen or exhaust what belongs to him Exclusively for seeking the pleasure of Allah Almighty and for earning merit in the Hereafter; while the riba-taker is eager to collect
impermissible increase on the capital he already has. That the outcome of both is contradictory is made clear by this verse which says that Allah Almighty erases the gains obtained through riba and increases the wealth, for the giver of sadaqah. The result is that the objective of the
greedy in pursuit of wealth is not achieved, while one who spends in the way of Allah, and who was quite happy with a little decrease in his belongings, finds it full of divine barakah whereby his wealth increases and their benefits accumulate.
At this point, it may be interesting to find out what is the meaning of erasing riba and increasing sadaqah in the verse. Some commentators have said that this erasing and increasing relates to the Hereafter where the riba-consumer will find his wealth of no avail; it might as well become a curse for him; while those who are engaged in acts of sadaqah and khayraat will find that their wealth has become a source of eternal blessings. This is absolutely obvious in which there is no doubt. However, according to the consensus of commentators, the position is that the erasing of riba and the increasing of sadaqah is most certainly related to the Hereafter, but some of its traces are observed in this world as well. The money or property of which riba becomes a part is sometimes destroyed taking with it all that was before it. This is a common sight in markets of riba and stocks where millionaires and capitalists of yesterday become insolvents and paupers of today. No doubt, there are chances of profit and loss in riba-free business activities and there are many businessmen who face losses in business deals but a loss that turns a millionaire into a beggar is witnessed only in riba markets. There are so many statements of the experienced & knowledgeable people who say that the wealth collected through riba may increase faster and higher, but it generally does not survive long enough to run through children and their successors. In between, comes some calamity & wipes out everything.
Sayyidna Ma'mar (radiyallahu anhu) said that they have heard from their elders that forty years hardly pass on the riba- consumer when muhaaq (major loss) overtakes his wealth. May be, the wealth or property does not go to ruins outwardly, but this much is quite certain that its benefits, utilities, and blessings will go away. Since this is no secret that gold and silver are not desirable or useful as such. They cannot remove hunger or thirst. They cannot help beat the heat or serve as quilt and wrap in winter. Neither can they be used as clothes or utensils. The only purpose for which a wise person goes through thousands of exercises to procure and secure these can hardly be anything else except it makes man’s life pleasant and that he may live a life of comfort and self-respect.
After having understood this, let us compare the two activities of riba dealings and sadaqah and khayriit. It will soon be noticed that the wealth of the riba-consumer, no doubt, appears to be increasing, but that increase is akin to the swelling of the human body. The increase in swelling is after all an increase of the body itself. But no sane person would like to have this sort of increase because he knows that this increase is a certain knock of death. Similarly, no matter how increased is the wealth of the riba-consumer, he remains, for ever, deprived of its fruits, that is, comfort and honor.
A little thought here would lead every sane person to differentiate between the articles of comfort and comfort itself. There is a big difference between the two. The articles of comfort are made in factories and sold in markets. These can be procured against gold and silver, but that which is known as comfort, peace and bliss, is neither made in any factory nor sold in any market. This is mercy (rahmah) which comes directly from Allah Almighty. There are occasions when this cannot be procured no matter how much one holds in his possession. Just think of the comfort of a sound sleep. In order to have it, we can certainly do our best - make a sleep-oriented house which is the best possible, perfect arrangement of air and light, cooling, heating, handsome looking furniture, the bed, the mattress, the pillows, all chosen ideally - but can we be sure that sleep will come just because all this helpful paraphernalia is there? If you have never personally experienced this, there are thousands who cannot sleep due to some disease, and who would say no. Reports from a country, so wealthy and 'civilized' like USA, UK, EUROPE reveal that seventy per cent people cannot sleep without sleeping pills. There are times when even these do not work. You can buy from stores things to make you sleep but you cannot buy sleep from any store at any price. Similar is the case of other articles of comfort and enjoyment. You can buy these articles against money but it is not necessary that you do experience comfort and enjoyment.
Again, after having understood this, if we look closely at what happens to the consumers of riba, we shall find that they have everything in the world except what we know as real peace and comfort. So intoxicated they are in turning their ten million into fifteen and fifteen into twenty that they have no time to eat, or dress up, or be with their wives and children. Anxieties after anxieties chase them day and night. With them they sleep and with them they rise. How terrible of these crazy people who have confused comfort with articles of comfort, and therefore, they are far far away from it.
With that these people become hard-hearted and merciless. Taking advantage of the poverty of the poor and the low income of the low-income people becomes their very occupation. Like parasites, they suck their blood to feed their own bodies. Since that is that, it is just not possible that people will ever respect them. If you see them as they are, you will find that their coffers are filled with gold and silver and precious stones yet they are given no respect in any group of human beings in any corner of the world. Moreover, the inevitable outcome of this cruel practice of theirs is that the poor start grudging and hating them, so much so that in the world of today most wars are an expression of this grudge and hate. It is the confrontation between labor and capital that introduced the ideologies of socialism and communism in the world. The subversive activities of communism are a result of this grudge and hate. The whole world has become a burning cauldron of killings and confrontations because of these. This much accounts for their personal comfort and social prestige. Experience bears out that riba-earnings never make even the life of their children pleasant. Either the earnings go to waste or, because of its curse, they too, remain disgraced and deprived of the real fruits of wealth.
On the contrary those who give sadaqah and khayraat You will never find them running after money so anxiously. They may
have lesser articles of comfort but they shall be found having more satisfaction and peace of heart, which is real comfort, as compared to those who have all those supporting articles. Consequently, they shall be looked at with respect and admiration by every human being of the
world.
In short, the above statement of the verse is very clear in relation to the Hereafter. However, if we wish to understand, with a little effort, it is equally open in respect of this worldly life. This is what is meant by the hadith in which the Holy Prophet & said:
No matter how much riba increases, it will decrease ultimately.
(Musnad Ahmad and Ibn Majah)
At the end of the verse (276), it is said:
Allah Almighty does not like any disbeliever, any sinner.
Here it has been indicated that those who just do not hold riba as haram have fallen into kufr (disbelief); and those who do know it to be haram, yet get involved with it, are sinners, transgressors or fasiq. (ends)
Note: above matter is extrcted from Tafseer m,aariful quran with some addition and deletion, hence it continue in the next post Insha Allah
Mufti Abdulqayyum
07/02/2011
Sunday, January 30, 2011
Responsibilities of the Husband and Rights of the Wife in Islam
Responsibilities of the Husband and Rights of the Wife in Islam
Allah ordered the believers to "consort with women in kindness" (4:19) and He said: "And of His signs are this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect" (30:21).
A Wife's Basic Rights Regarding Her Husband's Behavior
NOTE: This is distinct from her other rights regarding living expenditures, housing, clothing, and education of children. And from Allah comes all success.
1. The first and worthiest condition of marriage to be fulfilled by the husband is to "keep the promise or promises he made to the wife at the time he married her." This is an order of the Prophet [salla Allahu `alayhi wa alihi wa sallam, abbr. (s)] according to the hadith: "ahaqqu al-shuruti an tufu bihi ma astahlaltum bihi min al-furuj"
2. He cannot order her to do anything that is against religion. The Prophet (s) said: "No obedience is due to creatures in disobedience of the Creator" (la ta`atan li makhluqin fi ma`siyat al-khaliq).
3. He must exercise patience and listen to her advice in every situation. The Prophet (s) listened to the advice of his wives in matters ranging from the smallest to the greatest, although he is free to judge on his own.
4. If she invites him to wake up and perform the late night prayer, it is praiseworthy for him to do so and vice-versa. The Prophet (s) prayed for such people: "May Allah grant mercy to a man who gets up at night and prays, and wakes up his wife, and if she refuses, he sprinkles water in her face; may Allah grant mercy to a woman who gets up at night and prays, and wakes up her husband, and if he refuses, she sprinkles water in his face."
5. He must respect her and pay attention to her needs so that she will respect him and pay attention to his.
6. He must control his passions and act in a moderate manner especially in the context of sexual intercourse. Remember that Allah has placed between you and her "friendship and mercy" (mawadda wa rahma), not the gratification of your every lust; and that the Prophet (s) advised young men to marry "because it casts down the gaze and walls up the genitals," not in order to stimulate sexual passions. The husband should habitually seek refuge in Allah before approaching his wife and say: "O Allah, ward off the satan from us and ward him off from what you have bestowed upon us in the way of children" (allahumma jannibna al-shaytana wa jannibhu ma razaqtana). Allah has called each spouse a garment for the other (2:187), and the purpose of garments is decency. The Prophet (s) further said that he who marries for the sake of decency and modesty (`afaf), Allah has enjoined upon Himself to help him.
7. He must never ever divulge the secrets of the household and those of the married couple.
8. He must strive with sincerity to acquire her trust, and seek her welfare in all the actions that pertain to her.
9. He must treat her generously at all times. The Prophet (s) said that the best gift or charity (sadaqa) is that spent on one's wife.
10. He must protect her honor and not place her in situations where it is compromised or belittled. The Prophet (s) said that Allah will not ever let him enter Paradise who cares little who shares his wife's privacy. This includes the husband's brother, uncle, and nephew, let alone non-related friends, neighbors, and complete strangers.
11. He must exercise patience and forgiveness in the case of disagreement or dispute, and not rush to divorce. The declaration of divorce is a grave matter indeed, and the Prophet (s) said: "Of permitted matters the most loathsome before Allah is divorce" (abgh`ad al-halal `ind Allah al-talaq). In another hadith he said that divorce is so grave that because of it Allah's throne is made to shake. He said: "The best intercession [i.e. intervention of a third party] is that which brings back together the husband and the wife." Womanizing -- divorce for the purpose of marrying another woman out of sexual attraction incurs Allah's curse according to the hadith: "Allah's curse is on the womanizing, divorcing man" (la`ana Allahu kulla dhawwaaqin mutallaaq). Finally, even in the midst of and after divorce, Allah has prescribed kindness upon the man: "(After pronouncing divorce) she must be retained in honor or released in kindness" (2:228).
12. He must not dwell on what he dislikes in his wife, but on what he likes.
13. The husband is not to stay away from his wife or keep his wife in a state of suspense, whether at home or abroad, for a protracted period of time except with her consent. Allah said: "Turn not away (from your wife) altogether, so as to leave her hanging. If you come to a friendly understanding and practice self-restraint, then Allah is Oft-Forgiving, Merciful" (4:129). Protracted separation (6 months or more in the Shafi`i school) without prior or subsequent arrangement with the wife, whether the husband is away willingly or unwillingly (for example due to war, imprisonment, or illness) is sufficient grounds for her to obtain divorce from the judge.
14. The Prophet (s) said: "Do not beat your wife." He also said: "Do not strike your wife in the face." The expiation for striking one's slave in the face is to set him or her free on the spot, but what expiation is there for striking one's wife? The Prophet (s) condemned the man who beats his wife in the day and then approaches her at night. And to beat her to the extent of inflicting serious injury is enough grounds for her to obtain divorce from the judge.
15. Caring for one's wife's sexual fulfillment is an obligation of religion. The Prophet (s) warned against rushing to gratify one's pleasure and forgetting that of one's wife. He also disliked that the husband should quickly withdraw from his wife afterwards, as it is a strain upon the wife. If she asks for intercourse, he should not refuse.
These are only some of the basic duties of the husband in Islam. The state of marriage is part of one's adherence to the Sunna and an exalted state of life indeed. In the words of the Prophet (s), it permits one to meet Allah "pure and cleansed" (tahiran mutahharan). One's behavior towards one's wife is the measure of the perfection of one's belief as the Prophet (s) said: "The most complete of the believers in his belief is he who perfects his manners, and the best of you in manners are those who act best towards their wives." Marriage must be approached with utmost seriousness, entered with the purest intent, and cultivated religiously as it does not come cheaply and it carries immense reward. The Prophet (s) called it "his way" (al-nikahu sunnati) and "half of religion" and he also said: "Two rak`at (prayer-cycles) of the married person are better than seventy rak`at of the unmarried." He also warned that among the greatest of responsibilities that had been placed upon men is that pertaining to the treatment of their wives.
Mufti Abdulqayyum
30/01/2011
Allah ordered the believers to "consort with women in kindness" (4:19) and He said: "And of His signs are this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect" (30:21).
A Wife's Basic Rights Regarding Her Husband's Behavior
NOTE: This is distinct from her other rights regarding living expenditures, housing, clothing, and education of children. And from Allah comes all success.
1. The first and worthiest condition of marriage to be fulfilled by the husband is to "keep the promise or promises he made to the wife at the time he married her." This is an order of the Prophet [salla Allahu `alayhi wa alihi wa sallam, abbr. (s)] according to the hadith: "ahaqqu al-shuruti an tufu bihi ma astahlaltum bihi min al-furuj"
2. He cannot order her to do anything that is against religion. The Prophet (s) said: "No obedience is due to creatures in disobedience of the Creator" (la ta`atan li makhluqin fi ma`siyat al-khaliq).
3. He must exercise patience and listen to her advice in every situation. The Prophet (s) listened to the advice of his wives in matters ranging from the smallest to the greatest, although he is free to judge on his own.
4. If she invites him to wake up and perform the late night prayer, it is praiseworthy for him to do so and vice-versa. The Prophet (s) prayed for such people: "May Allah grant mercy to a man who gets up at night and prays, and wakes up his wife, and if she refuses, he sprinkles water in her face; may Allah grant mercy to a woman who gets up at night and prays, and wakes up her husband, and if he refuses, she sprinkles water in his face."
5. He must respect her and pay attention to her needs so that she will respect him and pay attention to his.
6. He must control his passions and act in a moderate manner especially in the context of sexual intercourse. Remember that Allah has placed between you and her "friendship and mercy" (mawadda wa rahma), not the gratification of your every lust; and that the Prophet (s) advised young men to marry "because it casts down the gaze and walls up the genitals," not in order to stimulate sexual passions. The husband should habitually seek refuge in Allah before approaching his wife and say: "O Allah, ward off the satan from us and ward him off from what you have bestowed upon us in the way of children" (allahumma jannibna al-shaytana wa jannibhu ma razaqtana). Allah has called each spouse a garment for the other (2:187), and the purpose of garments is decency. The Prophet (s) further said that he who marries for the sake of decency and modesty (`afaf), Allah has enjoined upon Himself to help him.
7. He must never ever divulge the secrets of the household and those of the married couple.
8. He must strive with sincerity to acquire her trust, and seek her welfare in all the actions that pertain to her.
9. He must treat her generously at all times. The Prophet (s) said that the best gift or charity (sadaqa) is that spent on one's wife.
10. He must protect her honor and not place her in situations where it is compromised or belittled. The Prophet (s) said that Allah will not ever let him enter Paradise who cares little who shares his wife's privacy. This includes the husband's brother, uncle, and nephew, let alone non-related friends, neighbors, and complete strangers.
11. He must exercise patience and forgiveness in the case of disagreement or dispute, and not rush to divorce. The declaration of divorce is a grave matter indeed, and the Prophet (s) said: "Of permitted matters the most loathsome before Allah is divorce" (abgh`ad al-halal `ind Allah al-talaq). In another hadith he said that divorce is so grave that because of it Allah's throne is made to shake. He said: "The best intercession [i.e. intervention of a third party] is that which brings back together the husband and the wife." Womanizing -- divorce for the purpose of marrying another woman out of sexual attraction incurs Allah's curse according to the hadith: "Allah's curse is on the womanizing, divorcing man" (la`ana Allahu kulla dhawwaaqin mutallaaq). Finally, even in the midst of and after divorce, Allah has prescribed kindness upon the man: "(After pronouncing divorce) she must be retained in honor or released in kindness" (2:228).
12. He must not dwell on what he dislikes in his wife, but on what he likes.
13. The husband is not to stay away from his wife or keep his wife in a state of suspense, whether at home or abroad, for a protracted period of time except with her consent. Allah said: "Turn not away (from your wife) altogether, so as to leave her hanging. If you come to a friendly understanding and practice self-restraint, then Allah is Oft-Forgiving, Merciful" (4:129). Protracted separation (6 months or more in the Shafi`i school) without prior or subsequent arrangement with the wife, whether the husband is away willingly or unwillingly (for example due to war, imprisonment, or illness) is sufficient grounds for her to obtain divorce from the judge.
14. The Prophet (s) said: "Do not beat your wife." He also said: "Do not strike your wife in the face." The expiation for striking one's slave in the face is to set him or her free on the spot, but what expiation is there for striking one's wife? The Prophet (s) condemned the man who beats his wife in the day and then approaches her at night. And to beat her to the extent of inflicting serious injury is enough grounds for her to obtain divorce from the judge.
15. Caring for one's wife's sexual fulfillment is an obligation of religion. The Prophet (s) warned against rushing to gratify one's pleasure and forgetting that of one's wife. He also disliked that the husband should quickly withdraw from his wife afterwards, as it is a strain upon the wife. If she asks for intercourse, he should not refuse.
These are only some of the basic duties of the husband in Islam. The state of marriage is part of one's adherence to the Sunna and an exalted state of life indeed. In the words of the Prophet (s), it permits one to meet Allah "pure and cleansed" (tahiran mutahharan). One's behavior towards one's wife is the measure of the perfection of one's belief as the Prophet (s) said: "The most complete of the believers in his belief is he who perfects his manners, and the best of you in manners are those who act best towards their wives." Marriage must be approached with utmost seriousness, entered with the purest intent, and cultivated religiously as it does not come cheaply and it carries immense reward. The Prophet (s) called it "his way" (al-nikahu sunnati) and "half of religion" and he also said: "Two rak`at (prayer-cycles) of the married person are better than seventy rak`at of the unmarried." He also warned that among the greatest of responsibilities that had been placed upon men is that pertaining to the treatment of their wives.
Mufti Abdulqayyum
30/01/2011
Friday, January 28, 2011
ALMIGHTY ALLAH,S FINAL COMMAND ON RIBA (INTEREST)
ALMIGHTY ALLAH,S FINAL COMMAND ON RIBA (INTEREST)
Ayat no 275: Those who take riba (usury or interest) will not stand
but as stands the one whom the demon has driven crazy by his touch. That is because they have said: "Trading is but like riba." And Allah has permitted trading, and prohibited riba. So, whoever receives an
advice from his Lord and stops, he is allowed what has passed, and his matter is upto Allah. And the ones who revert back, those are the people of Fire. There they remain for ever.
Ayat 276: Allah destroys riba and nourishes charities. And Allah does not like any sinful disbeliever.
Ayat 277Surely those who believe and do good deeds, establish Salah and Zakah have their reward with their Lord, and there is no fear for them, nor shall they grieve.
Ayat 278: 0 those who believe, fear Allah and give up what still remains of the 'riba' if you are believers.
Ayat 279: But if you do not, then listen to the declaration of war from Allah
and His Messenger. And if you repent, yours is your principal. Neither you wrong, nor be wronged.
Ayat 280: And if there be one in misery, then deferment till ease. And that you leave it as alms is far better for you, if you really know.
Ayat 281: And be fearful of a day when you shall be returned to Allah, then everybody shall be paid, in full, what he has earned. And they shall not be wronged. (Verses 275 - 281) Sura Baqara
The prohibition of Riba
First of all we have to deliberate into the correct interpretation of these verses of the Qur95n and into what has been said in authentic Ahadith and then determine what rib5 is in the terminology of the Qur'an and Sunnah, what transactions it covers, what is the underlying wisdom behind its prohibition and what sort of harm it brings to society
Here we have a total of six verses which state the prohibition of riba and set forth related injunctions. Out of these, the first sentence of the first verse points out to the sad end of those involved in riba transactions and to the disgraceful and dishevelled nature of their rising on the day of resurrection. It is said that those who consume riba do not stand except like a man who has been driven crazy by the embrace of some satan or jinn. It appears in hadith that the word, la yaqumuna or 'do not stand' means the rising of the dead from their graves on the day of resurrection in the sense that the dealer in riba, when he rises from his grave, will rise like the mad man who has been driven crazy by some Satan or jinn.
Isn't it that the consumer of riba is so drunk with his greed for money that he is neither kind to anyone poor, nor does he blush before anyone for what he does? Since he was really senseless during his lifetime in the world, he was raised on the day of resurrection in that same condition.
After that, comes the second sentence, in which, giving the reason for this
Punishment of the consumers of riba, it has been said that these people have committed two crimes. One: They consumed the prohibited (haram) by dealing in riba. Two: They took it to be lawful ((halal) and in reply to those who declared it to be
Haram, they said that buying and selling is very much like riba Just as 'profit' is derived from riba, is profit derived from buying and selling. If riba is haram trade should be haram too, although it is not prohibited in the sight of anyone.
Here, given the dictates of the situation, they might have said that riba is also like trade so, when trade is halal, riba should be halal too.
But they, by changing the style of their statement, took a sort of mocking plunge at those who said that riba was Haram thereby telling them in effect - 'if you say riba is haram,, then you must say that trade is also haram'.
In the third sentence, in reply to what these people said, Allah Almighty negated their position by saying that these people regard riba as equal to trade, although there is a world of difference between the two in accordance with the will and command of Allah Almighty.
When He has made the one halal and the other, haram - how could they be equal?
Keeping this reply in mind, we should note that the objection raised by those people (the defenders of riba) was based on a purely rational argument. They were simply saying that since both activities aimed at earning profit, their governing injunction should also be one and the same. Praise be to Allah Almighty that He did not answer
their rational doubt by a parallel rational explanation. Rather on the contrary, answering in His wisdom, He said that Allah Almighty is the absolute, sovereign master of all and He alone knows the harm and benefit, the good and bad of everything, most comprehensively. When He declares something to be Halal, and something else to be haram, you should immediately realize that there must be some loss or harm or evil in that which has been declared haram, even if one does or does
not see through it. This is because the actual reality of this whole system and the benefit and harm that lies therein, can only be encompassed by the same ' alim the
Knower) and Khabir (the Aware), from Whose reach of knowledge the minutest particle of the world cannot escape.
The individuals or groups in this world can identify their expedient gains and their losses, but they just cannot claim to
have encompassed the entire range of benefits and harms affecting the whole wide world. There are things that appear to be beneficial for a certain person or group but, when looked at in the perspective of the whole nation or country, the same things prove to be harmful.
Following that, it is said in the third sentence that a person, who had collected some money before riba; was declared haram, and who repented after riba was declared haram, and promised to himself that he would not go near it in the future, he then, will find that the amount so collected belonged to him based on the outward dictate of
the haram .Now remains the inward affair, that of his sincere, heart-felt abstinence, or that of his possible hypocritical repentance, that will be retired as a matter between him and His Lord. If the repentance comes from the heart, it will be beneficial in the sight of Allah, otherwise it will pass into nothingness. Common people have no right to doubt about it. However, one who hears good counsel, yet elects to revert to the same erroneous pattern of word and deed, for such people Hell is the place to go since this act of eating riba is a sin.
And since their saying, that riba is (halal like trade, is kufr, they will,
for that reason, live in Hell for ever.
Note: This article ends and will continue in the next new post. Matter has been taken from ma,riful quran of mufti shafi sahib usmani. Pl ask if you have any doubt about understanding or clarification of the Ayah.
Mufti Abdulqayyum
29TH Jan 11
Ayat no 275: Those who take riba (usury or interest) will not stand
but as stands the one whom the demon has driven crazy by his touch. That is because they have said: "Trading is but like riba." And Allah has permitted trading, and prohibited riba. So, whoever receives an
advice from his Lord and stops, he is allowed what has passed, and his matter is upto Allah. And the ones who revert back, those are the people of Fire. There they remain for ever.
Ayat 276: Allah destroys riba and nourishes charities. And Allah does not like any sinful disbeliever.
Ayat 277Surely those who believe and do good deeds, establish Salah and Zakah have their reward with their Lord, and there is no fear for them, nor shall they grieve.
Ayat 278: 0 those who believe, fear Allah and give up what still remains of the 'riba' if you are believers.
Ayat 279: But if you do not, then listen to the declaration of war from Allah
and His Messenger. And if you repent, yours is your principal. Neither you wrong, nor be wronged.
Ayat 280: And if there be one in misery, then deferment till ease. And that you leave it as alms is far better for you, if you really know.
Ayat 281: And be fearful of a day when you shall be returned to Allah, then everybody shall be paid, in full, what he has earned. And they shall not be wronged. (Verses 275 - 281) Sura Baqara
The prohibition of Riba
First of all we have to deliberate into the correct interpretation of these verses of the Qur95n and into what has been said in authentic Ahadith and then determine what rib5 is in the terminology of the Qur'an and Sunnah, what transactions it covers, what is the underlying wisdom behind its prohibition and what sort of harm it brings to society
Here we have a total of six verses which state the prohibition of riba and set forth related injunctions. Out of these, the first sentence of the first verse points out to the sad end of those involved in riba transactions and to the disgraceful and dishevelled nature of their rising on the day of resurrection. It is said that those who consume riba do not stand except like a man who has been driven crazy by the embrace of some satan or jinn. It appears in hadith that the word, la yaqumuna or 'do not stand' means the rising of the dead from their graves on the day of resurrection in the sense that the dealer in riba, when he rises from his grave, will rise like the mad man who has been driven crazy by some Satan or jinn.
Isn't it that the consumer of riba is so drunk with his greed for money that he is neither kind to anyone poor, nor does he blush before anyone for what he does? Since he was really senseless during his lifetime in the world, he was raised on the day of resurrection in that same condition.
After that, comes the second sentence, in which, giving the reason for this
Punishment of the consumers of riba, it has been said that these people have committed two crimes. One: They consumed the prohibited (haram) by dealing in riba. Two: They took it to be lawful ((halal) and in reply to those who declared it to be
Haram, they said that buying and selling is very much like riba Just as 'profit' is derived from riba, is profit derived from buying and selling. If riba is haram trade should be haram too, although it is not prohibited in the sight of anyone.
Here, given the dictates of the situation, they might have said that riba is also like trade so, when trade is halal, riba should be halal too.
But they, by changing the style of their statement, took a sort of mocking plunge at those who said that riba was Haram thereby telling them in effect - 'if you say riba is haram,, then you must say that trade is also haram'.
In the third sentence, in reply to what these people said, Allah Almighty negated their position by saying that these people regard riba as equal to trade, although there is a world of difference between the two in accordance with the will and command of Allah Almighty.
When He has made the one halal and the other, haram - how could they be equal?
Keeping this reply in mind, we should note that the objection raised by those people (the defenders of riba) was based on a purely rational argument. They were simply saying that since both activities aimed at earning profit, their governing injunction should also be one and the same. Praise be to Allah Almighty that He did not answer
their rational doubt by a parallel rational explanation. Rather on the contrary, answering in His wisdom, He said that Allah Almighty is the absolute, sovereign master of all and He alone knows the harm and benefit, the good and bad of everything, most comprehensively. When He declares something to be Halal, and something else to be haram, you should immediately realize that there must be some loss or harm or evil in that which has been declared haram, even if one does or does
not see through it. This is because the actual reality of this whole system and the benefit and harm that lies therein, can only be encompassed by the same ' alim the
Knower) and Khabir (the Aware), from Whose reach of knowledge the minutest particle of the world cannot escape.
The individuals or groups in this world can identify their expedient gains and their losses, but they just cannot claim to
have encompassed the entire range of benefits and harms affecting the whole wide world. There are things that appear to be beneficial for a certain person or group but, when looked at in the perspective of the whole nation or country, the same things prove to be harmful.
Following that, it is said in the third sentence that a person, who had collected some money before riba; was declared haram, and who repented after riba was declared haram, and promised to himself that he would not go near it in the future, he then, will find that the amount so collected belonged to him based on the outward dictate of
the haram .Now remains the inward affair, that of his sincere, heart-felt abstinence, or that of his possible hypocritical repentance, that will be retired as a matter between him and His Lord. If the repentance comes from the heart, it will be beneficial in the sight of Allah, otherwise it will pass into nothingness. Common people have no right to doubt about it. However, one who hears good counsel, yet elects to revert to the same erroneous pattern of word and deed, for such people Hell is the place to go since this act of eating riba is a sin.
And since their saying, that riba is (halal like trade, is kufr, they will,
for that reason, live in Hell for ever.
Note: This article ends and will continue in the next new post. Matter has been taken from ma,riful quran of mufti shafi sahib usmani. Pl ask if you have any doubt about understanding or clarification of the Ayah.
Mufti Abdulqayyum
29TH Jan 11
Monday, January 17, 2011
DO NOT HASTEN FOR THE LAST THE DAY OF JUDGMENT
In the name of God, the Lord of Grace, the Ever Merciful
Ayah no 17: It is Allah Who has sent down the Book (the Qur'an) in truth, and the Balance (i.e. to act justly). And what can make you know that perhaps the Hour (Qiyamat time of destroying this world) is close at hand?
Ayah no 18: Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away.
Ayah no 19: Allah is very Gracious and Kind to His slaves. He gives provisions to whom He wills. And He is the All-Strong, the All-Mighty.
Ayah no 20: Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter. (Sura Al-Shoora: 42: 17-20)
Explanation
The Surah describes people’s different attitudes to the Last Hour, which is a Qur’anic expression denoting the arrival of the Day of Judgment: “Those who do not believe in it seek to hasten it, whereas the believers stand in awe of it and know it to be the truth.” The ones, who do not believe in it neither, feel its seriousness nor understand what awaits them when it comes. Hence, it is no wonder that they take a frivolous attitude asking for it to be hastened. In contrast, the believers are certain of it and, as a result, they shudder as they think about it, dreading its outcome. They know what it is like when it finally comes. They also know it to be the truth, for they have always had their bond with the truth. Whereas, “those who argue about the Last Hour have gone far astray.” Having gone far astray, it is difficult for them to turn back.
The Surah now speaks about the sustenance God, out of His grace, provides for all people. “God is most kind towards His creatures. He provides for whoever He wills. He is the Powerful, the Almighty.” The link between this verse and the previous one speaking about the Last Hour and the different attitudes people take towards it seems unclear. However, it becomes very apparent when we read the next verse: “To anyone who desires a harvest in the life hereafter, We shall grant an increase in his harvest; whereas to the one who desires a harvest in this world, We shall give a share of it, but he will have no share in the life to come.”
God provides for all His servants, the good and the bad, the believer and the unbeliever. People are too weak to be able to provide for themselves. God has brought them into life and given them what meets their basic needs. Had he chosen not to provide for the unbelievers and the wrongdoers, they would not have had anything and would have died of thirst and hunger. Had this been the scenario, God’s purpose of giving them life and allowing them a chance to do what may be counted for or against them would not have been fulfilled. Therefore, He attached the question of provisions to different factors related to life situations and personal abilities. He made it part of the test people undergo in this life and the result of which is known only in the life to come. Thus, it has nothing to do with belief or unbelief, goodness of character or personality.
Furthermore, God has made both this life and the life in hereafter as a harvest for people, and they choose the type of harvest they want. A person who wants to have the harvest of the life hereafter will work to achieve this. God will help such people because of what they intend and bless their work. They will not only have their harvest in the life hereafter, but will also have whatever God has apportioned to them of provisions in this life. They will lose nothing of it. On the contrary, their provisions in this world may be, in as far as they are concerned, the means to achieve their harvest in the life hereafter. Such people use what God provides for them, investing, enjoying and spending it only in ways that are acceptable to, and please Him. By contrast, those who desire only a harvest in this life will have the provisions God has allocated for them, denying them nothing of this, but they will have nothing in the life hereafter. They do not work for such a harvest, and as a result, they receive nothing.
A glance at each group is sufficient to expose the folly of the one who desires only their harvest in this life. God grants both groups the provisions they will have in this life as He has determined. No one will miss out on any of it. What is achieved in the life to come is that which people actually desire and work for.
Among those who work only for the harvest of this life, we find some who are rich and some who are poor, according to their means of earning a livelihood. Such means are interlinked with general situations, local circumstances and personal abilities. The same applies in equal measure to those who desire a harvest in the life hereafter. There is absolutely no difference between the two groups in this present life concerning their livelihood. The difference, however, will be obvious in the life hereafter. So what folly makes anyone abandon the harvest of the life hereafter, when this will not change his lot in this life even by a small measure?
Ultimately, the matter is determined by the truth and the balance established by the book God has revealed. Truth and justice are evidently seen in providing sustenance for all people, and all living things, as also in increasing the harvest of the life to come or denying the same to those who desire only this present life.
Mufti Abdulqayyum
18/01/2011
In the name of God, the Lord of Grace, the Ever Merciful
Ayah no 17: It is Allah Who has sent down the Book (the Qur'an) in truth, and the Balance (i.e. to act justly). And what can make you know that perhaps the Hour (Qiyamat time of destroying this world) is close at hand?
Ayah no 18: Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away.
Ayah no 19: Allah is very Gracious and Kind to His slaves. He gives provisions to whom He wills. And He is the All-Strong, the All-Mighty.
Ayah no 20: Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter. (Sura Al-Shoora: 42: 17-20)
Explanation
The Surah describes people’s different attitudes to the Last Hour, which is a Qur’anic expression denoting the arrival of the Day of Judgment: “Those who do not believe in it seek to hasten it, whereas the believers stand in awe of it and know it to be the truth.” The ones, who do not believe in it neither, feel its seriousness nor understand what awaits them when it comes. Hence, it is no wonder that they take a frivolous attitude asking for it to be hastened. In contrast, the believers are certain of it and, as a result, they shudder as they think about it, dreading its outcome. They know what it is like when it finally comes. They also know it to be the truth, for they have always had their bond with the truth. Whereas, “those who argue about the Last Hour have gone far astray.” Having gone far astray, it is difficult for them to turn back.
The Surah now speaks about the sustenance God, out of His grace, provides for all people. “God is most kind towards His creatures. He provides for whoever He wills. He is the Powerful, the Almighty.” The link between this verse and the previous one speaking about the Last Hour and the different attitudes people take towards it seems unclear. However, it becomes very apparent when we read the next verse: “To anyone who desires a harvest in the life hereafter, We shall grant an increase in his harvest; whereas to the one who desires a harvest in this world, We shall give a share of it, but he will have no share in the life to come.”
God provides for all His servants, the good and the bad, the believer and the unbeliever. People are too weak to be able to provide for themselves. God has brought them into life and given them what meets their basic needs. Had he chosen not to provide for the unbelievers and the wrongdoers, they would not have had anything and would have died of thirst and hunger. Had this been the scenario, God’s purpose of giving them life and allowing them a chance to do what may be counted for or against them would not have been fulfilled. Therefore, He attached the question of provisions to different factors related to life situations and personal abilities. He made it part of the test people undergo in this life and the result of which is known only in the life to come. Thus, it has nothing to do with belief or unbelief, goodness of character or personality.
Furthermore, God has made both this life and the life in hereafter as a harvest for people, and they choose the type of harvest they want. A person who wants to have the harvest of the life hereafter will work to achieve this. God will help such people because of what they intend and bless their work. They will not only have their harvest in the life hereafter, but will also have whatever God has apportioned to them of provisions in this life. They will lose nothing of it. On the contrary, their provisions in this world may be, in as far as they are concerned, the means to achieve their harvest in the life hereafter. Such people use what God provides for them, investing, enjoying and spending it only in ways that are acceptable to, and please Him. By contrast, those who desire only a harvest in this life will have the provisions God has allocated for them, denying them nothing of this, but they will have nothing in the life hereafter. They do not work for such a harvest, and as a result, they receive nothing.
A glance at each group is sufficient to expose the folly of the one who desires only their harvest in this life. God grants both groups the provisions they will have in this life as He has determined. No one will miss out on any of it. What is achieved in the life to come is that which people actually desire and work for.
Among those who work only for the harvest of this life, we find some who are rich and some who are poor, according to their means of earning a livelihood. Such means are interlinked with general situations, local circumstances and personal abilities. The same applies in equal measure to those who desire a harvest in the life hereafter. There is absolutely no difference between the two groups in this present life concerning their livelihood. The difference, however, will be obvious in the life hereafter. So what folly makes anyone abandon the harvest of the life hereafter, when this will not change his lot in this life even by a small measure?
Ultimately, the matter is determined by the truth and the balance established by the book God has revealed. Truth and justice are evidently seen in providing sustenance for all people, and all living things, as also in increasing the harvest of the life to come or denying the same to those who desire only this present life.
Mufti Abdulqayyum
18/01/2011
Thursday, January 13, 2011
Respect Muslim brothers in social way, in business and in all the manners of life
Respect Muslim brothers in social way, in business and in all the manners of life
Hadith Translation:
Do not, you O Muslims, be jealous of each other, and do not increase the price of your goods to cheat other people, and do not hate each other, and do not bear enmity against each other, and do not try to unreasonably excel one another. And be the slaves of Allah who are brothers to each other. A Muslim is a brother to every Muslim. So do not commit injustice to your brother, and do not deny him from any help, do not belittle him. Taqwa is in here (Rasulullah (saws) then
gestured to his chest three times). It is sufficient evil for a Muslim to harm his own brother in Islam. A Muslim is inviolable to another Muslim: his blood, his wealth and his honour. (Sahih Muslim)
Explanation:
It is clear from these messages of Rasulullah (sallallahu alaih wsallam) that all Muslims are brothers to each other. And this brotherhood is not bounded by nationality, skin color, race, language or culture. And as brothers, we are prohibited from committing injustice to our own brothers. Especially, fighting, killing, humiliating and other acts. These are considered as big sins. Such messages from Rasulullah (sallallahu alaih w sallam) must be remembered and practiced always. Because Satan and our evil desires will always drive us to transgression, such that it may result in enmity, hostility and finally, a war between Muslims weaken them as
Quran says: (Translation) And obey Allah and His Messenger, and dispute not one with other lest ye falter and your strength depart from you; but be stead fast ! Lo! Allah with the steadfast.(Sura Al-Anfal 46)
This is why, when we see our own brothers quarrelling or fighting, we are commanded by Allah Almighty to make peace between them. Allah says Surely, all believers are brothers. So make peace between your brothers, and fear Allah that mercy may be shown to you. (Surah
Al-Hujurat verse 10)
There are many ways for us to make peace between two quarrelling parties. The first stage is to advise them to be patient. Indeed, the command to be patient is much emphasized by Almighty Allah.
A very large number of our internal battles is the result of narrowly defined self-interests. Islamic teachings could be the force that help us overcome this. Unfortunately, instead of letting it fulfill this role, today we have made even religion provide us with additional and irresolvable points of conflict. We fight over petty issues of fiqhi opinion of our fuqaha (jurists and scholars) . We fight over fine points of religious interpretation. We turn minor points of religious law into big battlegrounds while most important and fundamental teachings of religion are violated.
It is not that debates or disagreements in religious interpretation are themselves evil. Today many western educated Muslims, with scant understanding of their religion do think that way. Some even suggest that we should bury all fiqhi school of thoughts and create a new one.
Differences of opinion are inevitable wherever people have both intellect and honesty. Complete consensus on every issue is possible only when everyone is dumb, so they cannot think of a different idea, or they are dishonest so they willingly agree with a position that they consider wrong. After all religious interpretations are not personal rights that can be sacrificed away.
The problem occurs when we exaggerate these differences. There were differences of opinion among the companions, their followers, and great mujtahideen (jurist and scholars who drive dos and donts from the source). But they did not turn these into fights. They disagreed but they maintained respect and love for each other. The brotherhood remained intact. They had tolerance for the other view.
exaggeration (ghuloo) is the main cause of most fights involving our religious groups. It also happens with Islamic organizations. Most are doing useful work in the areas they chose based on their abilities and inclinations. Had they developed a spirit of cooperation and considered their differences as just a natural division of labor, together they could have become a formidable force. Unfortunately each one of them considers their work and methodology as the only methodology for Islamic work. This is ghuloo. It produces the tribalism of jahiliyyah (the
pre-Islamic period of ignorance) among religious workers.
Pious people are not extinct today. What we sorely need is the reformers who can rise above their narrow perspectives and heed the universal and unifying call of Islam.
Mufti Abdulqayyum
13/01/2011
Hadith Translation:
Do not, you O Muslims, be jealous of each other, and do not increase the price of your goods to cheat other people, and do not hate each other, and do not bear enmity against each other, and do not try to unreasonably excel one another. And be the slaves of Allah who are brothers to each other. A Muslim is a brother to every Muslim. So do not commit injustice to your brother, and do not deny him from any help, do not belittle him. Taqwa is in here (Rasulullah (saws) then
gestured to his chest three times). It is sufficient evil for a Muslim to harm his own brother in Islam. A Muslim is inviolable to another Muslim: his blood, his wealth and his honour. (Sahih Muslim)
Explanation:
It is clear from these messages of Rasulullah (sallallahu alaih wsallam) that all Muslims are brothers to each other. And this brotherhood is not bounded by nationality, skin color, race, language or culture. And as brothers, we are prohibited from committing injustice to our own brothers. Especially, fighting, killing, humiliating and other acts. These are considered as big sins. Such messages from Rasulullah (sallallahu alaih w sallam) must be remembered and practiced always. Because Satan and our evil desires will always drive us to transgression, such that it may result in enmity, hostility and finally, a war between Muslims weaken them as
Quran says: (Translation) And obey Allah and His Messenger, and dispute not one with other lest ye falter and your strength depart from you; but be stead fast ! Lo! Allah with the steadfast.(Sura Al-Anfal 46)
This is why, when we see our own brothers quarrelling or fighting, we are commanded by Allah Almighty to make peace between them. Allah says Surely, all believers are brothers. So make peace between your brothers, and fear Allah that mercy may be shown to you. (Surah
Al-Hujurat verse 10)
There are many ways for us to make peace between two quarrelling parties. The first stage is to advise them to be patient. Indeed, the command to be patient is much emphasized by Almighty Allah.
A very large number of our internal battles is the result of narrowly defined self-interests. Islamic teachings could be the force that help us overcome this. Unfortunately, instead of letting it fulfill this role, today we have made even religion provide us with additional and irresolvable points of conflict. We fight over petty issues of fiqhi opinion of our fuqaha (jurists and scholars) . We fight over fine points of religious interpretation. We turn minor points of religious law into big battlegrounds while most important and fundamental teachings of religion are violated.
It is not that debates or disagreements in religious interpretation are themselves evil. Today many western educated Muslims, with scant understanding of their religion do think that way. Some even suggest that we should bury all fiqhi school of thoughts and create a new one.
Differences of opinion are inevitable wherever people have both intellect and honesty. Complete consensus on every issue is possible only when everyone is dumb, so they cannot think of a different idea, or they are dishonest so they willingly agree with a position that they consider wrong. After all religious interpretations are not personal rights that can be sacrificed away.
The problem occurs when we exaggerate these differences. There were differences of opinion among the companions, their followers, and great mujtahideen (jurist and scholars who drive dos and donts from the source). But they did not turn these into fights. They disagreed but they maintained respect and love for each other. The brotherhood remained intact. They had tolerance for the other view.
exaggeration (ghuloo) is the main cause of most fights involving our religious groups. It also happens with Islamic organizations. Most are doing useful work in the areas they chose based on their abilities and inclinations. Had they developed a spirit of cooperation and considered their differences as just a natural division of labor, together they could have become a formidable force. Unfortunately each one of them considers their work and methodology as the only methodology for Islamic work. This is ghuloo. It produces the tribalism of jahiliyyah (the
pre-Islamic period of ignorance) among religious workers.
Pious people are not extinct today. What we sorely need is the reformers who can rise above their narrow perspectives and heed the universal and unifying call of Islam.
Mufti Abdulqayyum
13/01/2011
Tuesday, January 11, 2011
MERCY IS EVERY HUMAN BIENGS NEED
MERCY IS EVERY HUMAN BIENGS NEED
HADEETH
Abdullah bin Umar bin A’as (ra) reports that the Prophet (saws) said: Those who have mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, the One in heavens will have mercy on you.”(Tirmidhi)
Explanation: This is the message from the Prophet (saws) who was declared by Allah to be “Mercy to the entire world.” It is just appropriate that his Ummah chose that hadith to be the first for its study. There is no other call for mercy that is more universal or more inspiring. Have mercy on all the people. And do it because you yourself need the mercy of Allah. Be merciful to the other creations so the Creator will have mercy on you. Your mercy should see no bounds. It should reach all human beings. Another hadith in Bukhari and Muslim states: “Those who have no mercy on other human beings will not receive the mercy of Allah.” It is important to note that in this second hadith the word used is “nas”, that is people, not just believers.
And not just the human beings, But also animals. For “those on earth” include all living things. Once the Prophet (saws) told the story of a person who had fed water to a thirsty dog by climbing down in a well and bringing water in his shoe, and attained salvation for that act. When asked if there is any reward for nice treatment to the animals, he answered that there is reward in being kind to all vertebrates, a classification that practically only leaves out insects.
Sometimes people say that Islam has taught kindness to animals 1400 years ago while the modern civilization has learnt the lesson only now. Only the first part of this statement is true, since the modern civilization has not yet learnt the lesson. Its penchant for showbiz has resulted in many displays of kindness to animals but they only camouflage the unprecedented cruelty to them.
Consider the practice of vivisection, in which live animals are put through torture in the name of medical research. Live and conscious animals are burnt or cut up or tortured in all ways imaginable to see what will happen. The practice was invented by Western trends in civilization. It continues today.
When it comes to human beings, the modern civilization decidedly values them less than the animals. That is why there are more people concerned about saving the whales and exotic animals than have been concerned about the Muslims in Bosnia. That is why seemingly educated people can heedlessly present arguments that the dropping of nuclear bombs on civilians was a good thing. That is why the starving to death of nearly half a million people in Iraq, through economic sanctions, does not raise any serious objections in the “civilized” world.
Of course the modern civilization’s ruthlessness to other human beings, of different color, or religion, exceeds its cruelty to animals. It kills, maims, tortures, and starves to death, other human beings because they are “others.”
Can this civilization even imagine the outlook and mental makeup of a nation that for centuries has begun the study of the traditions of its Prophet, (saws) by recalling this message of universal mercy, kindness and love. These are among the most important defining words (not words only but qualities) for the collective personality of this Ummah, our Ummah. We begin every act in the name of Allah who is Most Beneficent and Merciful. We invite the entire world to the mercy of their Creator. We show mercy to all creation. And by doing all that we seek mercy of Allah.
But sadly, our attitude is confined only to speaking good words and not exemplifying them in action. This is the reason that the rewards promised to the doers in the Qur’an, ie true momins, will not come to us.
We also show our love for the Creator by being kind to His creation. That is the foundation of real mercy. Our mercy is not a public relations ploy or a propaganda tool. It is not driven by a love of headlines. Such motivations can only create a show of mercy. But the real mercy requires sincerity and a more solid foundation.
In a way mercy is an attribute of power. This power comes only when it is linked to inner strength of imaaan and amaal-e-saleha. A helpless, powerless person cannot have mercy on others; he can only ask for mercy.
Mufti Abdulqayyum
11/01/2011
HADEETH
Abdullah bin Umar bin A’as (ra) reports that the Prophet (saws) said: Those who have mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, the One in heavens will have mercy on you.”(Tirmidhi)
Explanation: This is the message from the Prophet (saws) who was declared by Allah to be “Mercy to the entire world.” It is just appropriate that his Ummah chose that hadith to be the first for its study. There is no other call for mercy that is more universal or more inspiring. Have mercy on all the people. And do it because you yourself need the mercy of Allah. Be merciful to the other creations so the Creator will have mercy on you. Your mercy should see no bounds. It should reach all human beings. Another hadith in Bukhari and Muslim states: “Those who have no mercy on other human beings will not receive the mercy of Allah.” It is important to note that in this second hadith the word used is “nas”, that is people, not just believers.
And not just the human beings, But also animals. For “those on earth” include all living things. Once the Prophet (saws) told the story of a person who had fed water to a thirsty dog by climbing down in a well and bringing water in his shoe, and attained salvation for that act. When asked if there is any reward for nice treatment to the animals, he answered that there is reward in being kind to all vertebrates, a classification that practically only leaves out insects.
Sometimes people say that Islam has taught kindness to animals 1400 years ago while the modern civilization has learnt the lesson only now. Only the first part of this statement is true, since the modern civilization has not yet learnt the lesson. Its penchant for showbiz has resulted in many displays of kindness to animals but they only camouflage the unprecedented cruelty to them.
Consider the practice of vivisection, in which live animals are put through torture in the name of medical research. Live and conscious animals are burnt or cut up or tortured in all ways imaginable to see what will happen. The practice was invented by Western trends in civilization. It continues today.
When it comes to human beings, the modern civilization decidedly values them less than the animals. That is why there are more people concerned about saving the whales and exotic animals than have been concerned about the Muslims in Bosnia. That is why seemingly educated people can heedlessly present arguments that the dropping of nuclear bombs on civilians was a good thing. That is why the starving to death of nearly half a million people in Iraq, through economic sanctions, does not raise any serious objections in the “civilized” world.
Of course the modern civilization’s ruthlessness to other human beings, of different color, or religion, exceeds its cruelty to animals. It kills, maims, tortures, and starves to death, other human beings because they are “others.”
Can this civilization even imagine the outlook and mental makeup of a nation that for centuries has begun the study of the traditions of its Prophet, (saws) by recalling this message of universal mercy, kindness and love. These are among the most important defining words (not words only but qualities) for the collective personality of this Ummah, our Ummah. We begin every act in the name of Allah who is Most Beneficent and Merciful. We invite the entire world to the mercy of their Creator. We show mercy to all creation. And by doing all that we seek mercy of Allah.
But sadly, our attitude is confined only to speaking good words and not exemplifying them in action. This is the reason that the rewards promised to the doers in the Qur’an, ie true momins, will not come to us.
We also show our love for the Creator by being kind to His creation. That is the foundation of real mercy. Our mercy is not a public relations ploy or a propaganda tool. It is not driven by a love of headlines. Such motivations can only create a show of mercy. But the real mercy requires sincerity and a more solid foundation.
In a way mercy is an attribute of power. This power comes only when it is linked to inner strength of imaaan and amaal-e-saleha. A helpless, powerless person cannot have mercy on others; he can only ask for mercy.
Mufti Abdulqayyum
11/01/2011
Sunday, January 9, 2011
ISLAM ENCOURAGES THE GOLDEN MEAN
ISLAM ENCOURAGES THE GOLDEN MEAN
Transliteration:
Wa kadha lika ja’alnaakum Ummatan wasata.
Translation:
“Thus have we made of you an Ummah justly balanced”(Al-Baqara 2:143)
Explanation: Ummatan Wasatan can be translated as the middle nation, the best nation, and an Ummah justly balanced. The phrase captures the essence of Islam, which is to shun all excesses.
Our physical well-being requires that we eat a well balanced diet ?our total well-being requires finding the path of moderation for our entire life.
Extremism is a product of ignorance. Given two extreme points on a straight line, anyone can point out where the middle point lies. But a person that cannot see the entire line will also miss the middle point. He may be sitting on the extreme edge, yet congratulate himself for being in the middle.
Unlike the line, real life is not one-dimensional. As individuals, we find ourselves being pulled in so many directions by myriad internal and external forces. In a society the complexity increases manifold as these forces intersect in complex ways. When you add their dynamic interrelation-ship over time, the complexity becomes mind-boggling.
We need divine guidance. No one is more conscious of this than the believer who turns to Allah five times a day with this supplication: “Show us the straight path.” The path that avoids the extreme of ifraat (excess) and tafreet (insufficient action). Is there another group besides Muslims that seeks the path of rectitude and moderation with the same fervor?
That this is the Ummah justly balanced can be seen by looking at its beliefs and practices.
A large number of followers of other religions who accepted Islam have been impressed by the simplicity, profoundness, clarity, and logical soundness of its belief system. It is in religious belief systems that extremist tendencies take their greatest toll. On the one hand there have been people who worshipped animals, celestial bodies, and forces of nature; on the other are those who deny even the existence of God. Avoiding these extremes are the shining teachings of Islam. The sun, stars, fire, water, and wind are mere creations of One Almighty God. He alone created the entire universe and He alone is its Lord and Master. Islamic monotheism is the truth. Atheism and polytheism are extremist distortions of this central truth.
Similar is the case of belief in prophets. On the one hand are people who attributed divinity to prophets, declaring some of them to be son of God; on the other are those who considered these chosen people as ordinary human beings who committed all sorts of sins. There are still others who knowingly persecuted and killed the prophets. Again the truth stands in the middle — as taught by Islam.
Allah chose messengers from among human beings to convey to them His guidance. They were all humans as they were meant to be exemplars for humanity. To boot they were best of all humanity and they spoke with divine authority. They deserved the deepest love, devotion, and obedience from other human beings. One only needs to contrast the depiction of the prophets in the Qur’an with that in other scriptures to appreciate this difference. The latter shows the distortions produced by human imagination.
It shows the extremism that can creep in when God’s words and teachings are no longer preserved.
In all matters we see Islam as providing the middle ground between the two extremes. It does provide the ground rules to distinguish between the permissible and the forbidden. But the law is free of that strangulating formalism that is seen as a burden rather than a blessing. The Qur’an mentions it as an important attribute of the Prophet Muhammad ?He releases them from their heavy burdens and from the yokes that are upon them.” (Al-A’raf, 7:157) asceticism
Extremism is inherently unstable. Its injustices invoke a rebellion and a counter trend. Thus we see that the Western World has gone from the pleasure-is-sin asceticism of yesteryears to the sin-is-in liberalism of today. In these wanderings from one extreme to another, the extremist tendencies themselves have not been overcome. Rather, they have produced unprecedented social upheaval at home and unprecedented exploitation and injustices abroad.
This is a swing of the pendulum from abstinence to permissiveness, but there may come a time when there will be a swing again towards ascetic practices. Islam tries to encourage the golden mean, which is preferable owing to many reasons, chiefly one of them being that it is easy to practice and encourage others to do so.
“But if any of you, after this, resists faith, he has truly wandered from the path of rectitude.” is the final word of the Qur’an. (Al-Maidah 5:12)
Mufti Abdulqayyum
09/01/2011
Transliteration:
Wa kadha lika ja’alnaakum Ummatan wasata.
Translation:
“Thus have we made of you an Ummah justly balanced”(Al-Baqara 2:143)
Explanation: Ummatan Wasatan can be translated as the middle nation, the best nation, and an Ummah justly balanced. The phrase captures the essence of Islam, which is to shun all excesses.
Our physical well-being requires that we eat a well balanced diet ?our total well-being requires finding the path of moderation for our entire life.
Extremism is a product of ignorance. Given two extreme points on a straight line, anyone can point out where the middle point lies. But a person that cannot see the entire line will also miss the middle point. He may be sitting on the extreme edge, yet congratulate himself for being in the middle.
Unlike the line, real life is not one-dimensional. As individuals, we find ourselves being pulled in so many directions by myriad internal and external forces. In a society the complexity increases manifold as these forces intersect in complex ways. When you add their dynamic interrelation-ship over time, the complexity becomes mind-boggling.
We need divine guidance. No one is more conscious of this than the believer who turns to Allah five times a day with this supplication: “Show us the straight path.” The path that avoids the extreme of ifraat (excess) and tafreet (insufficient action). Is there another group besides Muslims that seeks the path of rectitude and moderation with the same fervor?
That this is the Ummah justly balanced can be seen by looking at its beliefs and practices.
A large number of followers of other religions who accepted Islam have been impressed by the simplicity, profoundness, clarity, and logical soundness of its belief system. It is in religious belief systems that extremist tendencies take their greatest toll. On the one hand there have been people who worshipped animals, celestial bodies, and forces of nature; on the other are those who deny even the existence of God. Avoiding these extremes are the shining teachings of Islam. The sun, stars, fire, water, and wind are mere creations of One Almighty God. He alone created the entire universe and He alone is its Lord and Master. Islamic monotheism is the truth. Atheism and polytheism are extremist distortions of this central truth.
Similar is the case of belief in prophets. On the one hand are people who attributed divinity to prophets, declaring some of them to be son of God; on the other are those who considered these chosen people as ordinary human beings who committed all sorts of sins. There are still others who knowingly persecuted and killed the prophets. Again the truth stands in the middle — as taught by Islam.
Allah chose messengers from among human beings to convey to them His guidance. They were all humans as they were meant to be exemplars for humanity. To boot they were best of all humanity and they spoke with divine authority. They deserved the deepest love, devotion, and obedience from other human beings. One only needs to contrast the depiction of the prophets in the Qur’an with that in other scriptures to appreciate this difference. The latter shows the distortions produced by human imagination.
It shows the extremism that can creep in when God’s words and teachings are no longer preserved.
In all matters we see Islam as providing the middle ground between the two extremes. It does provide the ground rules to distinguish between the permissible and the forbidden. But the law is free of that strangulating formalism that is seen as a burden rather than a blessing. The Qur’an mentions it as an important attribute of the Prophet Muhammad ?He releases them from their heavy burdens and from the yokes that are upon them.” (Al-A’raf, 7:157) asceticism
Extremism is inherently unstable. Its injustices invoke a rebellion and a counter trend. Thus we see that the Western World has gone from the pleasure-is-sin asceticism of yesteryears to the sin-is-in liberalism of today. In these wanderings from one extreme to another, the extremist tendencies themselves have not been overcome. Rather, they have produced unprecedented social upheaval at home and unprecedented exploitation and injustices abroad.
This is a swing of the pendulum from abstinence to permissiveness, but there may come a time when there will be a swing again towards ascetic practices. Islam tries to encourage the golden mean, which is preferable owing to many reasons, chiefly one of them being that it is easy to practice and encourage others to do so.
“But if any of you, after this, resists faith, he has truly wandered from the path of rectitude.” is the final word of the Qur’an. (Al-Maidah 5:12)
Mufti Abdulqayyum
09/01/2011
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