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
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 .
Sunday, January 30, 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
Subscribe to:
Posts (Atom)