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
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 .
Thursday, February 24, 2011
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
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