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Reflections |
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In the Name of Allah,
the Most Gracious,
the Ever
Merciful
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Propagation of the Truth
The propagation of the truth has
remained the mission of the Prophets, for it is the prerogative of every truth
to be disseminated far and wide. Islam requires of a Muslim to propagate the
truth according to his ability, position and status. It says that every person
is the shepherd of his herd about which he shall be held accountable on the Day
of Judgement. It directs each person to strive to save himself and his family
from the flames of Hell. It defines each person's sphere of authority in which
it is his responsibility to propagate and implement the truth.
It says that:
It is the duty of the common man to urge every person of his family and, indeed,
every person present in his immediate surroundings to the three basic
requirements which will ensure their salvation in the Hereafter. These three
requirements have been spelled out in Surah Asr:
"Time bears evidence that man, verily, is in a loss save those who accept faith,
do virtuous deeds and invite each other to the right path and urge each other to
remain steadfast on it." (103:1-3)
It is the duty of the head of state and all his representatives to implement the
Shariah at the state level. Keeping in view the expediency of a society, they
must enforce the directives of Islam. While pointing out the objectives of an
Islamic State, the Quran says:
"[These believers are those who], if We grant them authority in this land, will
establish regular prayers and pay zakat and enjoin what is virtuous and forbid
what is evil." (22:41)
It is the duty of the Muslim Ummah in its collective capacity to bear witness to
the religion of truth upon other nations of the world. This can only be done
when Muslims in their individual and collective capacity become the
standard-bearers of the final Shariah which has been given to them, and thereby
re-establish the society on the lines of the Rightly Guided Caliphate. In the
words of the Quran:
"And similarly, we made you the best Ummah that you may bear witness [to the
religion of truth] upon other nations of the world and the Prophet may be a
witness over yourselves." (2:143)
It is the duty of the ulema to warn the people about their obligations as common
Muslims, as rulers of an Islamic State and as members of the Ummah of the
dreadful fate that awaits them if they do not fulfil them. The Quran says:
"It was not possible for all the believers to undertake [this job]. So why did
not a few from every group among them come forward to gain sound knowledge in
religion and warn the people of their [respective] nations, when they returned
to them that they may also take heed." (9:122)
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In this
Issue |
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Reflections
* Propagation of the
Truth
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Read & Reflect
* The Question of
Interest
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Debate & Discuss
* Discussion Forum:
Introduction to the
Hadith
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Express & Explain
*
General Discussion
Forum: Sick &
Traveler in
Ramadhan?
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Read and Reflect |
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The Question of Interest
Author:
Javed Ahmad
Ghamidi
Tr. by Shehzad Saleem
The word “interest”
refers to the fixed increase demanded over and above a sum of loan. At first
sight, there does not seem to be any difference between it and rent. However, a
deep deliberation reveals the stark difference between the two: rented out items
can be used while keeping them intact; however, money cannot be used in this
way; it is in fact used up and after expending it, it is needed to be produced
again. Therefore, if something in addition is demanded over it, this in fact
becomes an oppression. Since this difference between interest and rent is
subtle, and human intellect can falter in understanding this difference, the
Almighty has delineated the truth in this matter: In the sharī‘ah he has given
mankind through his prophets, He has informed them that demanding a fixed
increase over the lent amount is unjust and hence not allowed. It is for this
very reason that interest has remained prohibited at all times and in all the
sharī‘ahs revealed by the Almighty. The Qur’ān has explicitly forbidden it.
There is no difference of opinion in this matter.
However, the religious
legality of the system of banking which prevails in our societies has recently
come under discussion. It is contended that since the bank only receives a
portion from the profit of a commercial venture it had financed on the basis of
a loan hence the very reason for which interest was regarded as prohibited does
not exist in the banking system. This view has been put forth by some scholars
of Egypt and Syria. Mawlānā Wahīd al-Dīn Khān (b. 1926 AD), a celebrated scholar
and preacher from India too, has corroborated it to some extent in his book Fikr
Islāmī. In my opinion, this view of the scholars can be considered
intellectually convincing; however, it is essential for this that the following
remedial measures be introduced in the banking system.
Firstly, if a
commercial venture financed by a bank loan runs into losses or needs to be
discontinued for some reason, the demand for profit by the bank should cease
that very day. It should only demand the principal amount.
Secondly, if things
are being sold on installments, then until these installments are complete, the
bank should remain a partner in the ownership of the sold item, fulfill the
rights of ownership and receive rent on it.
Thirdly, in a loan
given for non-commercial purposes except for inflationary adjustments, no
interest should be demanded on it.
An important issue
relates to paying interest on loans acquired for personal and commercial needs.
In other words, there are people who do not devour interest but are forced to
pay it on such loans. It is generally thought that paying interest too is
prohibited in the same manner as consuming interest is. Our scholars also hold
this view. In reality, there is no basis of this opinion in the Qur’ān and
Hadīth. Not at one place has the Qur’ān condemned people who pay interest; it
has, in fact, regarded them to be the oppressed; it has also urged the lenders
to give respite to such borrowers if they are facing some financial constraint.
No doubt, in a narrative, those who make others devour interest are also
regarded to be equal criminals;
however, people have failed to understand the real meaning of this narrative. It
refers to people who are the agents of professional lenders and in this capacity
hunt for potential customers for their masters. As such, they are guilty of
co-operating with them in this sin. In other words, this narrative does not
relate to people who borrow on interest.
(Translated from Maqāmāt
by Shehzad Saleem)
URL :
http://www.monthly-renaissance.com/issue/content.aspx?id=1175
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Debate and Discuss: |
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Discussion Forum:
Introduction to the Hadith
Topic: Importance of Ahadith
Hischam khan
How important are the Ahadith when it comes to getting a correct
understanding of the Qur’an? I’m thinking particularly of times of
revelation for the verses and Surahs, the context to certain verses, to the
environment of the time etc.
atifrafi
I think the points you mentioned regarding the time of revelation & context
to certain verses. We don't have any other source as authentic as Ahadith
and if any one wants to know about the context of a certain verse, the
environment & time in which it was revealed the only and most authentic
source is the Ahadith.
So, we being Muslims cannot deny the importance of the ahadith in our daily
life.
Shereen
The importance of hadith cannot be undermined. Hadith is a source of
detailed narrations which demonstrate Islamic principles found in the Quran.
However it is important to keep in mind the validity of hadith.
Tariq
Hashmi (Moderator)
Is
the discussion:
http://www.monthly-renaissance.com/janqur2y3.html
of any importance in this regard??
hkhan
Yes
I think its important in order to understand the similar stance regarding
hadith e.g.
"Only those narratives should be considered worthwhile in this regard which
are in harmony with the context of the surah rather than those which disrupt
its coherence."
Perv1
How can you rely on a source which was written 200 years after completion of
the Quran. It contradicts itself and the Quran. There are numerous
contradictions within the hadith. If these contradictions are so obvious how
can you trust anything within the hadith. How on earth did the Muslims
interpret the Quran for 250 yrs until the hadith came long. What is the
point of an hadith when it merely confirms what is in the Quran, if however
it cannot be validated by the Quran then how can you trust it to be true.
God has used the word Hadith approx 18 times in the Quran every mention is
to condemn any hadith other than the Quran. Are you seriously suggesting
that God was not aware what the word hadith would come to symbolize in the
present day or what was the purpose of God stating in the Quran not to
believe in any hadith other the ayats and verses of the Quran or not to
believe in any hadith other than the Quran. hadith and mullahs have caused
endless damage to Islam by diverting people away from the true message of
God as revealed in the Quran.
It is also astonishing that virtually all the translations of the Quran the
word hadith has not been left just as such.
hkhan
Actually we need to keep the hadith in its right position.
People who took it as a source of religion i.e. trying to find rulings or
laws from hadith, transgressed because the source of religion is comprised
of the Qura'n and the Sunnah and the people who ignored it completely
whilst understanding the religion, i.e. day to day manners and dealings,
manners of eating, dressing up, manners of talking, cleanliness, details
about the life of the prophet sws, etc, they transgressed as well when they
ignored the hadith completely. Facts found in the hadith are like jewels.
These jewels have the spirit of the deen and the best practice of the
prophet sws i.e. uswa e hasanah If a person has a vision, he can gain
something from the hadith, which is not available anywhere else
Hischam khan
Historic events and happenings can often not be known with absolute
certainty. However, there can at least be a high probability that they are
correct. The way of the historians in such instances has always been to
accept historic information if there is nothing to invalidate it and if it
fits in alongside the facts. There are indeed numerous Ahadith going back to
the Prophet (p) with complete chains of narrators and also enough
information on their personality. The Ahadith scholars have invented a whole
new science in their study of the accuracy of Ahadith which historians
worldwide have come to admire. Had we rejected all historic information
merely on the grounds that they are not 100 % facts, then we would have very
little knowledge of our history today.
All Ahadith do not contradict each other. There is an enormous amount of
Ahadith that are authentic, and in complete harmony with what is in the
Qur’an, the Sunnah and established facts. If this is so, should we then
reject it merely because it is not an absolute certainty, even though we
cannot find anything wrong in it? Is this how little importance we give to
knowledge on the life of the Prophet (p)?
The first Muslims would have interpreted the Qur’an in light of its context
and style. They would have understood its language best. But they also would
have had knowledge of its background. The Ahadith provide us with background
information and such a thing for a piece of literature is always of value.
There is no doubt about that.
The Ahadith do not merely confirm what is in the Qur’an, they are a historic
source on the life of the Prophet (p).
There is nothing astonishing about it whatsoever. The word has a meaning and
the meaning is what is important. It was not used as a term in the Qur’an –
bottom line! You can say that God knew about the future emergence of Ahadith,
but that does not mean that we interpret verses as we desire, taking them
out of context and adding new meanings on to them. Why did He not clearly
tell them that the “Hadith” He is referring to are those which are going to
be compiled by Muhammad’s (p) followers? Why leave it so vague, especially
when such a big issue is now being made out of it? What I find astonishing
is the lengths that people go to, to invent and clutch unto their own ideas
even when it is completely unsupported by the context. Have they forgotten
how to interpret a piece of literature?
Lastly, if you haven’t already done so, I would advice you to read through
the modules as you will find answers to most of what you have in mind there.
It is also a pre-requisite for anyone wishing to take this course. Without
it, you would struggle in the quizzes.
Perv1
All Ahadith do not contradict each other. There is an enormous amount of
Ahadith that are authentic, and in complete harmony with what is in the
Qur’an, the Sunnah and established facts. If this is so, should we then
reject it merely because it is not an absolute certainty, even though we
cannot find anything wrong in it? Is this how little importance we give to
knowledge on the life of the Prophet (p)?
If you are looking at Islam there is no room for for even slightest
falsehood or contradiction. However if you are looking at hadith book merely
as a source of history then that that is a completely different issue.
The first Muslims would have interpreted the Qur’an in light of its context
and style. They would have understood its language best. But they also would
have had knowledge of its background. The Ahadith provide us with background
information and such a thing for a piece of literature is always of value.
There is no doubt about that.
Why is it of a value? How can you be so sure that there is no doubt when you
yourself accept that some of the hadiths are not accurate.
There is nothing astonishing about it whatsoever. The word has a meaning and
the meaning is what is important. It was not used as a term in the Qur’an –
bottom line! You can say that God knew about the future emergence of Ahadith,
but that does not mean that we interpret verses as we desire, taking them
out of context and adding new meanings on to them. Why did He not clearly
tell them that the “Hadith” He is referring to are those which are going to
be compiled by Muhammad’s (p) followers? Why leave it so vague, especially
when such a big issue is now being made out of it? What I find astonishing
is the lengths that people go to, to invent and clutch unto their own ideas
even when it is completely unsupported by the context. Have they forgotten
how to interpret a piece of literature?
Lastly, if you haven’t already done so, I would advice you to read through
the modules as you will find answers to most of what you have in mind there.
It is also a pre-requisite for anyone wishing to take this course. Without
it, you would struggle in the quizzes.
Perv1
All Ahadith do not contradict each other. There is an enormous amount of
Ahadith that are authentic, and in complete harmony with what is in the
Qur’an, the Sunnah and established facts. If this is so, should we then
reject it merely because it is not an absolute certainty, even though we
cannot find anything wrong in it? Is this how little importance we give to
knowledge on the life of the Prophet (p)?
If
you are looking at Islam there is no room for for even slightest falsehood
or contradiction. However if you are looking at hadith book merely as a
source of history then that that is a completely different issue.
The first Muslims would have interpreted the Qur’an in light of its context
and style. They would have understood its language best. But they also would
have had knowledge of its background. The Ahadith provide us with background
information and such a thing for a piece of literature is always of value.
There is no doubt about that.
why
is it of a value? How can you be so sure that there is no doubt when you
yourself accept that some of the hadiths are not accurate.
There
is nothing astonishing about it whatsoever. The word has a meaning and the
meaning is what is important. It was not used as a term in the Qur’an –
bottom line! You can say that God knew about the future emergence of Ahadith,
but that does not mean that we interpret verses as we desire, taking them
out of context and adding new meanings on to them. Why did He not clearly
tell them that the “Hadith” He is referring to are those which are going to
be compiled by Muhammad’s (p) followers? Why leave it so vague, especially
when such a big issue is now being made out of it? What I find astonishing
is the lengths that people go to, to invent and clutch unto their own ideas
even when it is completely unsupported by the context. Have they forgotten
how to interpret a piece of literature?
I am afraid you are the one interpreting the word and its meaning I have
simply left it intact.
What do you think God means by the sentence- which hadith other than the
Quran are you going believe.
I am not sure why you are so convinced that you are ideas so right and
others merely clutching, exactly which text supports your prejudices.
Perhaps you can start a course on how to interpret the literature correctly
then no one will ever disagree with your interpretation.
Read on:
http://www.studying-islam.org/forum/topic.aspx?topicid=933&forumid=30
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Express and Explain: |
Discussion Forum:
Sick and Traveler in Ramdhan
2:183, 184. O
you who believe! fasting is prescribed for you, as it was prescribed for
those before you, so that you may guard (against evil). For a certain
number of days;
but whoever among you is sick or on a journey, then (he shall fast)
a (like) number of other days; and those who are not able to do it may
effect a redemption by feeding a poor man; so whoever does good
spontaneously it is better for him; and that you fast is better for you if
you know.
1. Is there any criteria of the sick or any sick is allowed to do so?
2. Is there any criteria of the traveler or
any traveler is allowed to do so?
aboosait
quote:
2. Is there any criteria of the traveler or any traveler is allowed to do
so?
1. He is not
counted as a traveller until he has left the city; if he is still within
the city, he is regarded as one who is settled, so he is not permitted to
shorten his prayers). His journey should also not be a journey for sinful
purposes (according to the majority of scholars), or for the purpose of
trying to get out of having to fast.
2. According
to the consensus of the ummah, whether he is able to continue fasting or
not, and whether is it difficult for him to fast or not. Even if his
journey is easy and he has someone to serve him, he is still permitted to
break his fast and shorten his prayers.
3. The
traveller should not break his fast until he has passed beyond the
inhabited houses of his town; once he has passed the city limits, he may
break his fast.
4. If a
person travels to study abroad for a period of months or years, then
according to the majority of scholars – including the four imaams – he is
regarded as one who is “settled” there and so he has to fast and pray his
prayers in full.
5. Whoever
begins fasting while he is “settled” then embarks on a journey during the
day is allowed to break his fast, because Allaah has made setting out in
general a legitimate excuse not to fast. Allaah says (interpretation of
the meaning):
“… and
whoever is ill or on a journey, the same number [of days on which one did
not observe sawm must be made up] from other days…” [al-Baqarah 2:185]
quote:
1. Is there any criteria of the sick or any sick is allowed to do so?
If the
ailment is minor, such as a cough or headache, then it is not a reason to
break one's fast.
If there is
medical proof, or a person knows from his usual experience, or he is
certain, that fasting will make his illness worse or delay his recovery,
he is permitted to break his fast; indeed, it is disliked (makrooh) for
him to fast in such cases.
If a person
is seriously ill, he does not have to have the intention during the night
to fast the following day, even if there is a possibility that he may be
well in the morning, because what counts is the present moment.
If a person
falls unconscious during the day and recovers before Maghrib or after, his
fast is still valid, so long as he was fasting in the morning; if he is
unconscious from Fajr until Maghrib, then according to the majority of
scholars his fast is not valid. According to the majority of scholars, it
is obligatory for a person who falls unconscious to make up his fasts
later on, no matter how long he was unconscious.
If a person
feels extreme hunger or thirst, and fears that he may die or that some of
his faculties may be irreparably damaged, and has rational grounds for
believing this to be so, he may break his fast and make up for it later
on, because saving one’s life is obligatory.
But it is not
permissible to break one's fast because of bearable hardship or because
one feels tired or is afraid of some imagined illness. People who work in
physically demanding jobs are not permitted to break their fast, and they
must have the intention at night of fasting the following day. If they
cannot stop working and they are afraid that some harm may befall them
during the day, or they face some extreme hardship that causes them to
break their fast, then they should eat only what is enough to help them
bear the hardship, then they should refrain from eating until sunset, and
they have to make the fast up later.
Workers in
physically demanding jobs, such as working with furnaces and smelting
metals, should try to change their hours so that they work at night, or
take their holidays during Ramadaan, or even take unpaid leave, but if
this is not possible, then they should look for another job, where they
can combine their religious and worldly duties.
“And whoever
fears Allah and keeps his duty to Him, He will make a way for him to get
out (from every difficulty). And He will provide him from (sources) he
could never imagine.”
Workers in
physically demanding jobs, such as working with furnaces and smelting
metals, should try to change their hours so that they work at night, or
take their holidays during Ramadaan, or even take unpaid leave, but if
this is not possible, then they should look for another job, where they
can combine their religious and worldly duties.
“And whoever
fears Allah and keeps his duty to Him, He will make a way for him to get
out (from every difficulty). And He will provide him from (sources) he
could never imagine.” [al-Talaaq 65:2-3 – interpretation of the meaning].
Students’
exams are no excuse for breaking one’s fast during Ramadaan, and it is not
permissible to obey one’s parents in breaking the fast because of having
exams, because there is no obedience to any created being if it involves
disobedience to the Creator.
The person
who is suffering from a chronic illness and has no hope of recovery and
elderly people who are unable to fast should feed a poor person with half
a saa’ of the staple food of his country for every day that he has missed.
(Half a saa’ is roughly equivalent to one and a half kilograms of rice).
It is permissible for him to do this all at once, on one day at the end of
the month, or to feed one poor person every day. He has to do this by
giving actual food, because of the wording of the aayah – he cannot do it
by giving money to the poor. But he can give money to a trustworthy person
or charitable organization to buy food and distribute it to the poor on
his behalf.
If a sick
person does not fast in Ramadaan, waiting to recover so that he can make
the days up later, then he finds out that his sickness is chronic, he has
to feed a poor person for every day that he did not fast. (From the
fataawa of Shaykh Ibn ‘Uthaymeen). If a person is waiting to recover from
his illness and hopes to get better, but then dies, there is no “debt”
owed by him or his heirs. If a person’s sickness is considered to be
chronic, so he does not fast and feeds the poor instead, then advances in
medical science mean that there is now a cure, which he uses and gets
better, he does not have to make up the fasts he has missed, because he
did what he had to do at the time.
If a person
is sick, then recovers, and is able to make up the missed fasts but does
not do so before he dies, then money should be taken from his estate to
feed a poor person for every day that he missed. If any of his relatives
want to fast on his behalf, then this is OK, because it was reported in
al-Saheehayn that the Messenger of Allaah (peace and blessings of Allaah
be upon him) said:
“Whoever dies
owing some fasts, let his heir fast on his behalf.”
ibrahim (Moderator)
There is no certain criteria of the sick and
traveler mentioned in the Sharee'ah. It has been left to our common sense.
It means that sickness is what that is known as sickness and journey is
what that is regarded as journey. There adds only one more thing in it and
that's the capacity of patience of a person and that's vary from person to
person.
The conclusion is that Islam wants to make
the religion easy for us. Now everyone will decide in person that how much
sickness or journey he/she can bear. Surely, there will be a difference of
opinion as one lady would like to fast in her pregnancy and the other
would prefer to skip. Same may be the case in a similar journey like we
know that in battle of Badr many Sahaba were fasting and many were not
fasting.
Surely one should ask for an opinion if
he/she is not sure in this regard.
URL:
http://www.studying-islam.org/forum/topic.aspx?topicid=3077&lang=&forumid=1
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Pause
and Ponder: |
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Very Long Fasting Hours
Question asked by
Saima Arooj.
Posted on: Sunday, September 16, 2007 - Hits: 430
Question:
My question is about
countries in which we have to fast for long hours. Some of my Muslims friends
live in Europe (Holland/England). According to their timings, the sun sets at
10.30pm and rises at 4am. It is really hard for them to fast for 18-20 hours.
What should they do? Can they can fast in winters when the timings get shrunk to
14 hours or something? Or can follow Pakistan timings while staying in Europe?
Answer:
We believe that Islam has prescribed fasting for
the whole day. However, in regions where the day is too long, people should
consult their scholars for ijtihaad. This would be in accordance with the
Qur'anic principle:
Allah wants ease for you and does not want to put
you in difficulty. (2:185 )
These scholars can for example determine some other
timings say for example those followed in a neighbouring country or perhaps
those of Saudi Arabia.
Regards,
Tariq Mahmood Hashmi
see:
http://www.studying-islam.org/querytext.aspx?id=667
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