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Compiled by: Azeem Ayub |
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Reflections | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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In the Name of Allah, |
The Lawful and
the Unlawful The Arabic word zīnat refers to an object which a person uses to embellish something to satisfy his aesthetic taste. Thus, dress and jewellery are the zīnat of the body; curtains, sofas, carpets, rugs, sculptures, portraits and paintings are the zīnat of the house; orchards, gardens and buildings and other similar things are the zīnat of the city; music is the zīnat of the voice and poetry is the zīnat of words. The sufistic interpretation of religion and sufistic religions consider these things to be an optical illusion, and generally regard them to be prohibited, undesirable, worthy of being forsaken and impediments to spiritual advancement. However, the Qur’ān does not subscribe to this view. It refutes all these religions, and vehemently says that all these things are lawful; in fact, it chidingly inquires of the person who dares regard as unlawful what God has created for man:
قُلْ مَنْ حَرَّمَ زِينَةَ اللّهِ الَّتِيَ أَخْرَجَ لِعِبَادِهِ وَالْطَّيِّبَاتِ مِنَ الرِّزْقِ (٧: ٣٢) Tell [them]: “Who has forbidden you the zīnat which the Almighty has created for His servants, and who has forbidden the wholesome among the edibles?” (7:32)
Not only this, the Qur’ān goes on to declare that the wholesome among edibles, and all these objects of zīnat have been created in this world solely for the believers, and as such only belong to them; the rejecters of God receive through them as a by-product and because of the period of a trial they have to endure in this world. Thus, in the Hereafter, they shall solely be reserved for the believers; the rejecters will have no share in them; they shall be deprived of them forever:
قُلْ هِي لِلَّذِينَ آمَنُواْ فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ (٧: ٣٢) Tell [them]: “They are for the believers in this world [though shared by others]; but on the Day of Judgement, they shall be theirs alone.” Thus do We explain Our revelations for those who want to know. (7:32)
This an amazing declaration of the Qur’ān. Contrary to general religious concepts and teachings of sufistic religions, it presents a completely different aspect of religious life. Instead of urging people to forgo the pleasures of this world in order to attain the nearness of God and union with Him, it urges the believers to abstain from being spendthrifts but to benefit without any hesitation from all the objects of zīnat within the limits prescribed by God and to show gratitude on His favours.
يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ (٧: ٣١) Children of Adam! Embellish yourselves with zīnat whenever you attend your mosques and eat and drink, but avoid excess. He does not love those who commit excesses. (7:31)
After this,
the question arises: What exactly are the things regarded prohibited or unlawful
by the sharī‘ah? The Qur’ān has answered this question in the succeeding
verses of Sūah A‘rāf quoted above: Besides some edibles, only five things are
unlawful: lewd acts, usurping the rights of others, wrongful oppression,
polytheism and religious innovations. Only these things are unlawful and prohibited in the sharī‘ah of God. Nothing else is unlawful in it. This verse, in fact, is a divine declaration on what is unlawful; thus, no one has the right to declare anything as unlawful besides these. Consequently, now something can only be regarded as unlawful if it contains traces of any of the unlawful things mentioned above. Narratives of the Prophet (sws) and of the Companions (rta), historical reports and the statements of previous scriptures will be understood in the light of this verdict of the Qur’ān. Anything which deviates from it or is against it shall not be accepted. The Qur’ānic words are:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُواْ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ (٧: ٣٣) Tell [them]: “My Lord has only forbidden all lewd acts, whether overt or disguised and usurping the rights of others and wrongful oppression and that you worship with Him what He did not sanction and that you tell of God what you know not.” (7:33)
(Translated from Maqāmāt by Shehzad Saleem)
Author: Javed Ahmad Ghamidi
URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1198
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Reflections | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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Read & Reflect
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Debate & Discuss * Discussion Forum: Interpreting the Quran | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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* General Discussion Forum: Opinion about the Even of Karbala
* Q n As
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Islam and the
Taliban1 Author: Javed Ahmad Ghamidi Tr. Asif Iftikhar
The Taliban says that democracy is a
concept alien to Islam. The ideal way of setting up an Islamic government in our
times is the one that it adopted for Mullāh ‘Umar’s government in Afghanistan.
The constitution, the parliament, and elections are nothing but modern day
shams. For its implementation, Islam does not depend on any of these mechanisms.
Whatever interpretations have been accepted in the Ḥanafī law2
are final and authoritative. The opinions of its jurists have all been compiled
in matters related to individual as well as collective affairs. These opinions
and verdicts, in the Taliban’s view, are based on the Qur’ān, the sunnah (the
Prophet’s teachings), ijmā‘ (consensus), and qiyās (analogy) and are contained
in the manuals of fiqh (Islamic law) and in the fatāwā (verdicts) of “qualified”
Muslim jurists. These laws and verdicts must be implemented. And this
implementation does not require the approval of any parliament. The modus
operandi recommended by the Taliban is that all institutions of the government
be under the judiciary and the judiciary itself be in control of the ‘ulamā’
(religious scholars) as it is the ‘ulamā’ who are the experts in the
understanding and interpretation of the sharī‘ah (Divine law). The Taliban
believes that the last 1200 years of Muslim tradition stands in its support. In
its opinion, after the appointment of Imam Abū Yūsuf as the qādī al-quḍāt
(Chief Justice) of the Abbasid sultanate, the same modus operandi was adopted
everywhere for the implementation of Islam. It was the Western colonialism that
put an end to this tradition. Now, the Muslims are independent; therefore, this
approach to running the affairs of the state in accordance with the sharī‘ah
must also be restored.
The activism of the Taliban is for
the purpose explained above. In this battle, suicide missions are its greatest
weapon. The Taliban believes that this weapon is a special blessing of God to
enable it to fight the armies equipped with modern technology. With this weapon,
it believes that it can make any government in the world fall to its knees. The
basic features of the strategy the Taliban has adopted thus far are:
1. Taking advantage of the love the
common Muslims have for Islam and the sharī‘ah and also taking advantage of
their general resentment against the atrocities, savagery, and ethical
violations shown by the US, the Taliban should create and develop its supporters
in the army, the police, and other institutions of the same kind in Pakistan so
that the administrative leadership of these institutions lose the support of
their own subordinates. 2. Ideological opponents should gradually be eliminated or forced to flee from the country. Furthermore, other people who have some degree of influence on society should also be eliminated.
3. Suicide bombings should be used
to create such atmosphere of terror as would psychologically defeat the morale
and spirit of the army, the police, and the administration so that they lose the
resolve to offer any resistance.
4. Once the administration is driven
back into compromises, negotiations with the government should begin so that it
may accept Taliban’s conditions in the name of peace and virtually hand over the
effective control and administration of the concerned area to the Taliban. 5. In areas under Taliban control, the same form of government should be depicted as had been witnessed by the world in Afghanistan. Then, in the same way, the Taliban should move into one area after the other.
For more URL : http://www.monthly-renaissance.com/issue/content.aspx?id=1158
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shah_625
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General Discussion Forum:
atifrafi
Assalam o
Alaikum All,
aboosait quote:
Assalam
o Alaikum All,
Who Killed Al-Hussain?
To be continued...
lofty quote:
Assalam
o Alaikum All,
Try this
website:
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Does the Prophet (sws)
respond to us?
Answer:
Abū Hurayrah narrated that the Prophet (sws) said: Whenever someone sends blessings upon me the Almighty return me my soul so that I respond to it. ( Abū Dā’ūd, No: 2041)
First of all, it should be remembered that it is a Gharīb report. The author of Mu‘jam Al-Awsat has also recorded this tradition and observed:
None has narrated this Hadīth from Yazīd but Abū Sakhar and none narrates from Abū Sakhar but Haywah, and ‘Abdullāh Ibn Yazīd is the only person who has narrated this tradition. (Mu‘jam Al-Awsat, No: 3092)
The narrator, Abū Sakhar, has been declared weak by some authorities of the science of Hadīth:
Ishāq Ibn Mansūr has reported that
Yahyā Ibn Mu‘īn said: ‘Abū Sakhar Hamīd Ibn Zayād is Da‘īf’. And Ahmad Ibn Sa‘ad
Ibn Abī Maryam also reported that Yahyā Ibn Mu‘īn said that Abū Sakhar Hamid Bin
Zayyād Al-Kharrāt is Dhaīf-ul-Hadīth. Nisā’ī also declared the same. (Yusuf
Mizzī, Tihdhīb Al-Kamāl, 4th ed., vol. 7, (Beirut: Al Mu’assasah Al-Risālah,
1994), p. 368) Regarding Hamīd Ibn Sakhar, I heard Ibn al-Hammad say that Hamīd Ibn Sakhar, the one from whom Hātim Ibn Ismā‘īl narrates is D‘īf. (Yusuf Mizzī, Tihdhīb Al-Kamāl, 4th ed., vol. 7, (Beirut: Al Mu’assasah Al-Risālah, 1994), p. 370)
The text of the Hadīth also
contradicts some basic Qur’ānic concepts. According to this Hadīth the Prophet (sws)
though dead, is given life to respond and this process goes on. Whereas the
Qur’ān tells us that after we die, we will only be resurrected on the Day of
Judgment.
To sum up, this narrative is not without ambiguity. [Muhammad Shams Al-Haqq Al-‘Azīm, ‘Awn Al-Ma‘būd, 3rd ed., vol. 6, (Beirut: Dār Al-Fikr, 1979), p. 29]
We understand that until and unless
an acceptable interpretation of the text is offered and the reliability of the
chain of narrator is established we should not consider this Hadīth as an
authentic saying of the Prophet (sws).
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