Articles – Ihyaaud Deen https://ihyaauddeen.co.za An Effort to Revive Deen in Totality Sun, 25 Feb 2024 06:35:48 +0000 en-US hourly 1 https://wordpress.org/?v=6.4.2 The Love of Hazrat Zainul ‘Aabideen (rahimahullah) for Hazrat Abu Bakr (radhiyallahu ‘anhu) https://ihyaauddeen.co.za/?p=13378 Mon, 11 Feb 2019 13:14:31 +0000 http://ihyaauddeen.co.za/?p=13378 Muhammed bin ‘Ali (rahimahullah) narrates the following incident that transpired between his father and a person who bore enmity for Hazrat Abu Bakr (radhiyallahu ‘anhu). He says:

A person once came to my father, ‘Ali bin Husain (rahimahullah), who was famously known as Zainul ‘Aabideen (rahimahullah), and said, “Tell me about Abu Bakr.”

Zainul ‘Aabideen (rahimahullah) replied, “Are you asking me regarding Hazrat Abu Bakr Siddeeq (radhiyallahu ‘anhu)?”When the man heard Zainul ‘Aabideen (rahimahullah) show respect and honor to Hazrat Abu Bakr (radhiyallahu ‘anhu) by referring to him with the title ‘Siddeeq’, the man asked, “Are you calling him ‘Siddeeq’? I don’t regard him to be Siddeeq.”

Zainul ‘Aabideen (rahimahullah) realized that this man had an ill opinion of Hazrat Abu Bakr Siddeeq (radhiyallahu ‘anhu). He thus addressed him saying, “Woe to you! The people who were better than me all referred to him with the title ‘Siddeeq’! They were Rasulullah (sallallahu ‘alaihi wasallam) and his illustrious Sahaabah from among the Muhaajireen and the Ansaar (radhiyallahu ‘anhum). When Rasulullah (sallallahu ‘alaihi wasallam) himself honored him with the title Siddeeq then I will definitely call him by this title. If any person does not accept this title and refuses to afford Hazrat Abu Bakr (radhiyallahu ‘anhu) this title of respect, then may Allah Ta‘ala not make such a person true and not accept any of his ‘ibaadaat. Go, and ensure that you love Hazrat Abu Bakr and Hazrat ‘Umar (radhiyallahu ‘anhuma) from your heart, and align yourself to them in the friendship of Islam, for I stand guarantee for their great virtue and superiority by Allah.”

(Siyar A’laam min Nubalaa 4/395)

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Affording the Greatest Respect to the Blessed Family of Rasulullah (sallallahu ‘alaihi wasallam) https://ihyaauddeen.co.za/?p=13313 Mon, 28 Jan 2019 13:05:59 +0000 http://ihyaauddeen.co.za/?p=13313 The incident below highlights the highest level of respect which Hazrat ‘Umar (radhiyallahu ‘anhu) would show to the blessed family of Rasulullah (sallallahu ‘alaihi wasallam):

During the period of his khilaafah, Hazrat ‘Umar (radhiyallahu ‘anhu) made mashwarah with the Sahaabah (radhiyallahu ‘anhum) and consulted them in regard to how the wealth of the Bayt-ul-Maal should be distributed among the Muslims.

Hazrat ‘Ali (radhiyallahu ‘anhu) suggested, “Every year, you should distribute all the money of the Bayt-ul-Maal to the Muslims and you should not retain any wealth in the Bayt-ul-Maal.”

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) suggested, “I see that there is abundant wealth in the Bayt-ul-Maal which is sufficient for all the people. However, if a record is not kept of those who have been given wealth and those who have not been given any wealth, I fear that there will be confusion and matters will get out of hand.”

Waleed bin Hishaam bin Mugheerah then proposed, “O Ameer-ul-Mu’mineen! When I went to the land of Shaam, I observed that their rulers had compiled registers and grouped their soldiers into units. Hence, you should also compile a register and group the mujaahideen into units.”

Hazrat ‘Umar (radhiyallahu ‘anhu) accepted this proposal and sent for Hazrat ‘Aqeel bin Abi Taalib (radhiyallahu ‘anhu), Hazrat Makhramah bin Nawfal (radhiyallahu ‘anhu) and Hazrat Jubair bin Mut‘im (radhiyallahu ‘anhu), as these three Sahaabah were among the Quraish who were the most knowledgeable regarding the people’s lineage. Hazrat ‘Umar (radhiyallahu ‘anhu) then instructed them saying, “Write the names of the people according to their deeni rank and position. Those who are higher in rank and position will receive a greater share.”

Accordingly, they first wrote the names of the Banu Haashim, as they were the blessed family of Rasulullah (sallallahu ‘alaihi wasallam). Thereafter, they recorded the family members of Hazrat Abu Bakr (radhiyallahu ‘anhu), as he was the first Khalifah. They then wrote the names of Hazrat ‘Umar (radhiyallahu ‘anhu) and his family members, as he was the Khalifah after Hazrat Abu Bakr (radhiyallahu ‘anhu).

When Hazrat ‘Umar (radhiyallahu ‘anhu) saw the sequence in which they had written the names, he said, “By Allah! I wish that I was worthy of being in the position where you have placed me in the register! However, I feel that instead of compiling the register and distributing the wealth according to the sequence of Khilaafah, you should compile the register according to the relatives of Rasulullah (sallallahu ‘alaihi wasallam) and follow the sequence of those who are more closely related to him. In this manner, write my name where Allah has placed me, according to my relationship with Rasulullah (sallallahu ‘alaihi wasallam).”

When the Banu ‘Adiyy, who were the family of Hazrat ‘Umar (radhiyallahu ‘anhu), learnt of this, they were displeased and came to him and said, “In our opinion, your exalted position is such that you could be regarded as the Khalifah of Rasulullah (sallallahu ‘alaihi wasallam), or at least as the Khalifah of Hazrat Abu Bakr (radhiyallahu ‘anhu), and he was the Khalifah of Rasulullah (sallallahu ‘alaihi wasallam). Since this is your esteemed status, you should keep your position and the position of your relatives third on the register, in the manner these three Sahaabah (radhiyallahu ‘anhum) had initially done when compiling the register (in other words, there is no need for you to make the register follow the sequence of the relatives of Rasulullah (sallallahu ‘alaihi wasallam) but rather it should be prepared according to the sequence of Khilaafah so that you and your family come third).”

Hearing this, Hazrat ‘Umar (radhiyallahu ‘anhu) exclaimed in disapproval, “What an excellent suggestion you have given me! O Banu ‘Adiyy! You wish to use my back to stand on and eat from the Bayt-ul-Maal more wealth so that I can lose my good deeds for your sake! No, by Allah, you must wait for your turn to come in the register, even if your names are entered at the end of the register!”

From this incident, it is abundantly clear that Hazrat ‘Umar (radhiyallahu ‘anhu) always gave preference to the mubaarak family of Rasulullah (sallallahu ‘alaihi wasallam) over himself and his family.

(Ibnu Sa’d 3/224)

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Hazrat Abu Hurairah’s (radhiyallahu ‘anhu) Reverence for Hazrat Hasan (radhiyallahu ‘anhu) https://ihyaauddeen.co.za/?p=13236 Wed, 02 Jan 2019 05:26:22 +0000 http://ihyaauddeen.co.za/?p=13236 Hazrat Sa‘eed bin Abi Sa‘eed Al-Maqburi (rahimahullah) narrates the following incident:

On one occasion, we were present with Hazrat Abu Hurairah (radhiyallahu ‘anhu) when Hazrat Hasan bin ‘Ali (radhiyallahu ‘anhu) came to us and greeted us with salaam. When the group heard him make salaam, they replied, after which Hazrat Hasan (radhiyallahu ‘anhu) departed. However, Hazrat Abu Hurairah (radhiyallahu ‘anhu) was engaged in some work at that time due to which he was unaware that Hazrat Hasan (radhiyallahu ‘anhu) had come and made salaam.

When someone brought it to his attention that Hazrat Hasan (radhiyallahu ‘anhu) had come to the gathering, made salaam and thereafter left, he felt remorseful that he was unaware of Hazrat Hasan’s (radhiyallahu ‘anhu) presence and did not reply to his salaam. He immediately left the gathering and went to look for Hazrat Hasan (radhiyallahu ‘anhu) in order to reply to his salaam. When he found Hazrat Hasan (radhiyallahu ‘anhu), he replied to his salaam saying, “Wa ‘alaika ya Sayyidi (and may salaam be upon you, O my leader).”

A person later on asked Hazrat Abu Hurairah (radhiyallahu ‘anhu), “Why did you address Hazrat Hasan (radhiyallahu ‘anhu) with the title ‘Sayyidi’ (my leader)?” Hazrat Abu Hurairah (radhiyallahu ‘anhu) replied, “The reason for me addressing him with this title is that I was once present with Rasulullah (sallallahu ‘alaihi wasallam) when I heard him referring to Hazrat Hasan (radhiyallahu ‘anhu) saying that he is the Sayyid (leader) of this ummah.”

(Majma’uz Zawaa’id #15049 and Mustadrak Haakim #4792)

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Hazrat ‘Umar (radhiyallahu ‘anhu) marrying the daughter of Hazrat ‘Ali (radhiyallahu ‘anhu) https://ihyaauddeen.co.za/?p=13090 Mon, 03 Dec 2018 14:04:15 +0000 http://ihyaauddeen.co.za/?p=13090 The following incident sheds light on the deep love that Hazrat ‘Ali (radhiyallahu ‘anhu) had for Hazrat ‘Umar (radhiyallahu ‘anhu). Hazrat ‘Ali (radhiyallahu ‘anhu) loved Hazrat ‘Umar (radhiyallahu ‘anhu) to such an extent that he changed his intention of marrying his daughter to his nephew and instead married her to Hazrat ‘Umar (radhiyallahu ‘anhu).

Hazrat ‘Umar (radhiyallahu ‘anhu) once proposed to the daughter of Hazrat ‘Ali and Hazrat Faatimah (radhiyallahu ‘anhuma), Hazrat Ummu Kulthoom. On receiving the proposal, Hazrat ‘Ali (radhiyallahu ‘anhu) initially excused himself, explaining that he had reserved his daughters for the marriage of the sons of his brother, Hazrat Ja‘far (radhiyallahu ‘anhu). Hazrat ‘Umar (radhiyallahu ‘anhu) again requested him saying, “Marry her to me! By the oath of Allah, there is no person on the surface of the earth who will appreciate her nobility as I will.” Hearing this, Hazrat ‘Ali (radhiyallahu ‘anhu) agreed and married her to Hazrat ‘Umar (radhiyallahu ‘anhu).

Hazrat ‘Umar (radhiyallahu ‘anhu) thereafter went to the Muhaajireen (radhiyallahu ‘anhum) and exclaimed in joy, “Congratulate me over my nikaah!” They all congratulated him and enquired as to whom he had married. He replied, “The daughter of Hazrat ‘Ali (radhiyallahu ‘anhu).” He then explained, “Verily Rasulullah (sallallahu ‘alaihi wasallam) said, ‘Every relationship between people will be severed on the day of Qiyaamah besides the relationship which people had with me or because of me (besides the relationship which people had with me through family ties and besides the relationship they had with me through following my example in piety and taqwa).’ I had married my daughter to Nabi (sallallahu ‘alaihi wasallam) and so I also wished to marry a descendant of the Ahl-e-Bayt, the family of Rasulullah (sallallahu ‘alaihi wasallam).” (Isaabah 8/465, Radd-ul-Muhtaar 2/198)

Note: Hazrat Umar (radhiyallahu ‘anhu) wished to acquire the special relationship of Rasulullah (sallallahu ‘alaihi wasallam) through being part of his mubaarak family, just as he had acquired the relationship of Rasulullah (sallallahu ‘alaihi wasallam) through following his mubaarak example in piety and taqwa.

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The Love of Hazrat ‘Umar (radhiyallahu ‘anhu) for the Ahl-e-Bayt https://ihyaauddeen.co.za/?p=12944 Mon, 05 Nov 2018 13:17:29 +0000 http://ihyaauddeen.co.za/?p=12944 Hazrat ‘Umar (radhiyallahu ‘anhu) had great love for the Ahl-e-Bayt, the blessed family of Rasulullah (sallallahu ‘alaihi wasallam). The following incident sheds light on the loving relationship which they enjoyed. Similarly, it shows the sentiments of indebtedness towards Rasulullah (sallallahu ‘alaihi wasallam) and his mubaarak family, the Ahl-e-Bayt, in the heart of Hazrat ‘Umar (radhiyallahu ‘anhu).

Hazrat Husain (radhiyallahu ‘anhu) mentions the following incident which transpired during his childhood:

Once, I came to Hazrat ‘Umar (radhiyallahu ‘anhu) while he was seated on the mimbar, delivering a khutbah. I ascended the mimbar towards him and said, “Descend from the mimbar of my father (in some reports, “my grandfather’s mimbar”), and go to your father’s mimbar!” Hazrat ‘Umar (radhiyallahu ‘anhu) gently and lovingly replied, “My father did not have a mimbar.” Hazrat ‘Umar (radhiyallahu ‘anhu) then picked me up and placed me at his side on the mimbar, where I sat, turning some pebbles in my hand. After he had completed delivering the khutbah, he proceeded to his home with me. He then asked me, “Who told you to come to the mimbar?” I replied, “By Allah, nobody told me.”

Hazrat ‘Umar (radhiyallahu ‘anhu) then said to me, “Why don’t you come to our home and visit us?” Due to the request, I one day went to visit him, but found him speaking with Hazrat Mu‘aawiyah (radhiyallahu ‘anhu) in private, while his son, Hazrat Ibnu ‘Umar (radhiyallahu ‘anhuma), was waiting at the door. Seeing that he was busy, I did not disturb him. Thereafter, when Hazrat Ibnu ‘Umar (radhiyallahu ‘anhuma) did not enter but left, I also returned.

When Hazrat ‘Umar (radhiyallahu ‘anhu) later met me, he asked me, “I see that you have not come to visit us?” I replied, “O Ameerul Mu’mineen! I did come to visit, but I found you busy discussing some matter with Hazrat Mu‘aawiyah (radhiyallahu ‘anhu) while your son was waiting at the door. I did not wish to disturb you and so returned when I found your son, Hazrat Ibnu ‘Umar (radhiyallahu ‘anhuma), had returned after waiting a while (i.e. when your son did not receive permission to enter, how could I enter?).” Hazrat ‘Umar (radhiyallahu ‘anhu) exclaimed, “You have a greater right to enter and visit me than my own son. Whatever deen and the knowledge of deen we received was through the grace of Allah Ta‘ala and through the means of your family (i.e. your grandfather, Rasulullah (sallallahu ‘alaihi wasallam) and his mubaarak household, the Ahl-e-Bayt).” (Isaabah 2/69)

 

The Desire of Hazrat ‘Ali (radhiyallahu ‘anhu) to Meet Allah Ta‘ala with the Actions of Hazrat ‘Umar (radhiyallahu ‘anhu)

Hazrat ‘Abdullah bin ‘Abbaas (radhiyallahu ‘anhuma) reports, “At the time when Hazrat ‘Umar (radhiyallahu ‘anhu) was placed on the bier after being martyred, Hazrat Ali (radhiyallahu ‘anhu) looked at the body of Hazrat ‘Umar (radhiyallahu ‘anhu) and said:

‘O ‘Umar! May Allah Ta‘ala shower His special mercy on you!’ He then said, “At this time, there is no person whose actions are more beloved to me, and which I wish to meet Allah Ta‘ala with, more than your actions!’ (Saheeh Bukhaari #3685)

NOTE: This incident is reported in the most authentic compilation of Hadith, Saheeh Bukhaari. Despite that, some shias deny this incident, whereas this incident also appears in the following books of the shia: Kitab al Shafi pg. 171 by ‘Alm al Huda, Talkhis al Shafi vol. 2 pg. 428 by al Tusi and Ma’ani al Akhbar pg. 117 by Al Saduq.

 

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The Bond of love between Hazrat Ali and Hazrat Abu Bakr and Hazrat Umar (radhiyallahu ‘anhum) https://ihyaauddeen.co.za/?p=12870 Mon, 22 Oct 2018 14:01:31 +0000 http://ihyaauddeen.co.za/?p=12870 Hazrat Ali (radhiyallahu ‘anhu)’s love for Hazrat Abu Bakr and Hazrat Umar (radhiyallahu ‘anhuma) can be understood from the fact that he named his children after them viz. Abu Bakr bin Ali and Umar bin Ali (rahimahumallah). (Tabaqaat ibnu Sa’d 3/14)

As far as Hazrat Abu Bakr (radhiyallahu ‘anhu) is concerned, the bond of love that he enjoyed with Hazrat Ali (radhiyallahu ‘anhu) can be clearly seen from the following incident:

Hazrat Anas (radiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alaihi wasallam) was once seated in the Musjid with the Sahaabah (radiyallahu ‘anhum). Hazrat Ali (radiyallahu ‘anhu) then arrived, made salaam, and then remained standing, looking for a place to sit. Rasulullah (sallallahu ‘alaihi wasallam) looked at the faces of the Sahaabah (radiyallahu ‘anhum) to see which of them would make place for him. Hazrat Abu Bakr (radiyallahu ‘anhu), who was seated on the right of Rasulullah (sallallahu ‘alaihi wasallam), immediately moved from his place and said, “Come here, O Abul Hasan.” Hazrat Ali (radiyallahu ‘anhu) then sat in the place of Hazrat Abu Bakr (radhiyallahu ‘anhu), between Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radiyallahu ‘anhu). The Sahaabah (radiyallahu ‘anhum) could actually see the happiness on the blessed face of Rasulullah (sallallahun ‘alaihi wasallam) on account of Hazrat Abu Bakr (radhiyallahu ‘anhu) giving Hazrat Ali (radhiyallahu ‘anhu) his place and honouring him. Rasulullah (sallallahu ‘alaihi wasallam) then turned to Hazrat Abu Bakr (radiyallahu ‘anhu) and said, “O Abu Bakr (radhiyallahu ‘anhu)! It is only people of virtue who recognise the virtue of other people of virtue.” (Bidaayah-wan-Nihaayah 7/358, Maqaasid-ul-Hasanah #212)

In the above incident, we can see that Rasulullah (sallallahu ‘alaihi wasallam) testified to the virtue of both personalities; Hazrat Abu Bakr (radhiyallahu ‘anhu) and Hazrat Ali (radhiyallahu ‘anhu).

As far as Hazrat Umar (radhiyallahu ‘anhu) is concerned, Hazrat Ali (radhiyallahu ‘anhu) got him married to his daughter, Hazrat Ummu Kulthoom (radhiyallahu ‘anha). This is one of the greatest proofs to show the bond of love between Hazrat Ali (radhiyallahu ‘anhu) and Hazrat Umar (radhiyallahu ‘anhu). (Isaabah 8/465)

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Hazrat Ali (radhiyallahu ‘anhu) being pleased with Hazrat Abu Bakr and Hazrat Umar (radhiyallahu ‘anhuma) and regarding them most worthy for the Khilaafah https://ihyaauddeen.co.za/?p=12822 Mon, 15 Oct 2018 14:12:00 +0000 http://ihyaauddeen.co.za/?p=12822 The Shiah claim that Hazrat Ali (radhiyallahu ‘anhu) hated Hazrat Abu Bakr and Hazrat Umar (radhiyallahu ‘anhuma) due to them usurping the Khilaafah from him. This claim is false and baseless as it is authentically proven that Hazrat Ali (radhiyallahu ‘anhu) loved Hazrat Abu Bakr and Hazrat Umar (radhiyallahu ‘anhuma) and regarded them most worthy for the Khilaafah. In fact, it is reported that Hazrat Ali (radhiyallahu ‘anhu) was not pleased with any person becoming the Khalifah after the demise of Rasulullah (sallallahu ‘alaihi wasallam) besides Hazrat Abu Bakr (radhiyallahu ‘anhu).

عن الحسن البصري عن علي بن أبي طالب قال قدم رسول الله صلى الله عليه وسلم أبا بكر فصلى بالناس وإني لشاهد غير غائب وإني لصحيح غير مريض ولو شاء أن يقدمني لقدمني فرضينا لدنيانا من رضيه الله ورسوله لديننا (أسد الغابة 3/328)

Hazrat Hasan Basri (rahimahullah) reports that Hazrat Ali (radhiyallahu ‘anhu) said, “Rasulullah (sallallahu ‘alaihi wasallam) appointed Hazrat Abu Bakr (radhiyallahu ‘anhu) to lead the people in salaah (during his final illness). At that time, I was present, not absent, and I was healthy and well, not sick. If Rasulullah (sallallahu ‘alaihi wasallam) had wished to appoint me to lead the people in salaah, he could have done so (but he did not appoint me and appointed Hazrat Abu Bakr (radhiyallahu ‘anhu)). We are thus happy for that person to lead us in our dunya (in becoming our Khalifah) whom Allah Ta‘ala and His Rasul (sallallahu ‘alaihi wasallam) were happy with to lead us in our deen (by leading us in salaah).”

Similarly, it is reported that Hazrat Ali (radhiyallahu ‘anhu) did not regard anyone more worthy and entitled for the post of khilaafat after the demise of Hazrat Abu Bakr (radhiyallahu ‘anhu) than Hazrat Umar (radhiyallahu ‘anhu).

عن سيار أبي الحكم أن أبا بكر لما ثقل أطلع رأسه إلى الناس من كوة فقال يا أيها الناس إني قد عهدت عهدا أفترضون به فقام الناس فقالوا قد رضينا فقام علي فقال لا نرضى إلا أن يكون عمر بن الخطاب فكان عمر (مصنف ابن أبي شيبة 17/71)

When Hazrat Abu Bakr (radhiyallahu ‘anhu) had fallen ill and was nearing his end, he addressed the people from his window saying, “I am about to appoint a khalifah (who will take charge of your affairs after my demise). Will you be pleased with the person whom I appoint as khalifah over you?” The people responded, “We will be pleased with whomsoever you appoint as khalifah over us.” Thereafter, Hazrat Ali (radhiyallahu ‘anhu) stood up and said, “We will not be pleased with anyone besides Hazrat Umar (radhiyallahu ‘anhu).” ​Thereafter, Hazrat Umar (radhiyallahu ‘anhu) was appointed as khalifah.

From the above narrations, it becomes abundantly clear that Hazrat Ali (radhiyallahu ‘anhu) loved Hazrat Abu Bakr (radhiyallahu ‘anhu) and Hazrat Umar (radhiyallahu ‘anhu) and regarded them to be most worthy for the Khilaafah in their respective eras.

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The Belief of the Ahlus Sunnah wal Jamaa’ah regarding Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat Umar (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) https://ihyaauddeen.co.za/?p=12594 Mon, 10 Sep 2018 09:25:14 +0000 http://ihyaauddeen.co.za/?p=12594 The Shias hold the belief that Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat Umar (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) turned apostate after the demise of Rasulullah (sallallahu ‘alaihi wasallam) -may Allah Ta’ala forbid.

Mullah Baaqir Majlisi, a prominent Shia scholar of the eleventh century, has written the following in his book, Haqqul Yaqeen:

Regarding the doctrine of ‘Tabarri’ (disassociating from the enemies of Allah Ta‘ala), we believe that we should seek disassociation from four idols, namely Abu Bakr, Umar, Uthmaan and Mu’awiyah; and from four women, namely Aa’ishah, Hafsah, Hind and Ummul Hakam, along with all their associates and followers. These are the worst creation of Allah. It is not possible to believe in Allah, His Messenger and the Imaams without disassociating oneself from their enemies. (Haqqul Yaqeen 2/519)

It is the belief of the Ahlus Sunnah wal Jamaa’ah that the greatest person in this ummah was Hazrat Abu Bakr (radhiyallahu ‘anhu), followed by Hazrat Umar (radhiyallahu ‘anhu) and thereafter Hazrat ‘Uthmaan (radhiyallahu ‘anhu).

عن ابن عمر قال : كنا نقول ورسول الله صلى الله عليه وسلم حي : أفضل أمة النبي صلى الله عليه وسلم بعده أبو بكر، ثم عمر، ثم عثمان، رضي الله عنهم أجمعين (سنن أبي داود رقم 4628)

Hazrat ‘Abdullah bin Umar (radhiyallahu ‘anhuma) mentioned, “Whilst Rasulullah (sallallahu ‘alaihi wasallam ) was alive amongst us, we would say (and Rasulullah (sallallahu ‘alaihi wasallam) would not object, but approve of what we were saying), ‘The greatest person of the ummah after Rasulullah (sallallahu ‘alaihi wasallam) is Hazrat Abu Bakr (radhiyallahu ‘anhu), thereafter Hazrat Umar (radhiyallahu ‘anhu), and then Hazrat Uthmaan (radhiyallahu ‘anhu).’”

May Allah Ta‘ala bless us with the true love of the Khulafaa-e-Raashideen and all the illustrious Sahaabah (radhiyallahu ‘anhum) of Rasulullah (sallallahu ‘alaihi wasallam).

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The Asharah Mubasharah https://ihyaauddeen.co.za/?p=12542 Mon, 03 Sep 2018 05:41:59 +0000 http://ihyaauddeen.co.za/?p=12542 There were ten Sahaabah (radhiyallahu ‘anhum) who were given the glad tidings of Jannah by Rasulullah (sallallahu ‘alaihi wasallam) in one gathering. Due to these Sahaabah (radhiyallahu ‘anhum) receiving the glad tidings of Jannah from Rasulullah (sallallahu ‘alaihi wasallam) in one gathering, they are famously known as the Asharah Mubasharah (the ten who were given glad tidings of Jannah). These were not the only Sahaabah who received glad tidings of Jannah from Rasulullah (sallallahu ‘alaihi wasallam). At other occasions, Rasulullah (sallallahu ‘alaihi wasallam) had given individual glad tidings of Jannah to other Sahaabah (radhiyallahu ‘anhum) as well.

Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Hazrat Abu Bakr (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat ‘Umar (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat ‘Ali (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat Talhah (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat Zubair (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat Sa’d (radhiyallahu ‘anhu) is among the people of Jannah, Hazrat Sa‘eed (radhiyallahu ‘anhu) is among the people of Jannah and Hazrat Abu ‘Ubaidah bin Jarraah (radhiyallahu ‘anhu) is among the people of Jannah.
(Sunan Tirmizi #3747)

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The Evil Consequence of Reviling the Sahaabah (Radhiyallahu Anhum) https://ihyaauddeen.co.za/?p=12534 Sun, 19 Aug 2018 07:20:07 +0000 http://ihyaauddeen.co.za/?p=12534 The Sahaabah (Radhiyallahu Anhum) are the forerunners in Deen and were blessed to receive Deen directly from Rasulullah (Sallallahu Alayhi Wasallam). Hence, they are the medium between the ummah and Rasulullah (Sallallahu Alayhi Wasallam). Allah Ta’ala thus used them for the preservation of the Qur’an, the Sunnah and the knowledge of Deen. Since they were responsible for conveying the knowledge of the Qur’an and the Sunnah to the ummah, one can understand that the entire superstructure of Deen rests on the Sahaabah (Radhiyallahu Anhum). If one removes the Sahaabah (Radhiyallahu Anhum) from the equation, nothing of Deen will remain protected and safeguarded as the authenticity of the Qur’an and the reliability of the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam) will be totally lost. Hence, it is the ploy of the shias to defame, revile, criticize and discredit the Sahaabah (Radhiyallahu Anhum) in order to destroy the entire Deen of Islam.

Nabi (Sallallahu Alayhi Wasallam) said:

قال رسول الله صلى الله عليه وسلم الله الله في أصحابي لا تتخذوهم غرضا بعدي فمن أحبهم فبحبي أحبهم ومن أبغضهم فببغضي أبغضهم ومن آذاهم فقد آذاني ومن آذاني فقد آذى الله ومن آذى الله فيوشك أن يأخذه (ترمذي #3862)

“Fear Allah, fear Allah regarding my Sahaabah! Do not make them a target of criticism after my demise. Whoever loves them, then it is on account of his love for me that he loves my Sahaabah, and whoever hates them, then it is on account of the hatred which he has for me that he hates them. The one who hurts them has certainly hurt me, and the one who hurts me has certainly displeased Allah Ta’ala. Verily the one who displeases Allah Ta’ala, then Allah Ta’ala will most surely take him to task.”

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Holding firmly to the ways of the Khulafaa-e-Raashideen and the Sahaabah (radhiyallahu ‘anhum) https://ihyaauddeen.co.za/?p=12375 Mon, 30 Jul 2018 13:15:23 +0000 http://ihyaauddeen.co.za/?p=12375 The Qur’aan Majeed and Mubaarak Ahaadith are replete with the praises of the Sahaabah (radhiyallahu ‘anhum). In the Qur’aan Majeed, Allah Ta’ala praised them to such an extent that Allah Ta’ala made their Imaan the benchmark of success. Allah Ta’ala says:

فَإِنْ اٰمَنُوا بِمِثْلِ مَا اٰمَنتُم بِهِ فَقَدِ اهْتَدَوا

So if they (the people) believe as you (O Sahaabah) have believed, then indeed they are on the right path.

In many places of the Qur’aan Majeed, Allah Ta‘ala has declared His Divine pleasure and happiness with the Sahaabah (radhiyallahu ‘anhum) by saying رضي الله عنهم ورضوا عنه (Allah Ta‘ala is pleased with them and they are pleased with Him). This honour of receiving the Divine pleasure of Allah Ta‘ala, which the Sahaabah (radhiyallahu ‘anhum) had received in this very world, is the honour which the people of Jannah will receive after entering Jannah.

Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu) mentioned that Allah Ta‘ala looked at the hearts of all His servants and chose Muhammad (sallallahu ‘alaihi wasallam) (on account of his heart being the best and purest of hearts). Allah Ta‘ala then sent him with His Divine message (to this ummah) and endowed him with His special knowledge. After choosing him, Allah Ta‘ala again looked at the hearts of his servants and selected companions for him. Allah Ta‘ala made them assistants in propagating His Deen and deputies of His Nabi (sallallahu ‘alaihi wasallam). Therefore, whatever the Sahaabah (radhiyallahu ‘anhum) regard as good, is good in the sight of Allah Ta‘ala, and whatever they regard as unacceptable, is unacceptable in the sight of Allah Ta‘ala. (The Sahaabah (radhiyallahu ‘anhum) are the gauge and criteria for this ummah in determining good and evil). (Hilyatul Awliyaa 1/375, Musnad Abu Dawood Tayaalisi # 243)

Hazrat Abdullah bin Umar (radhiyallahu ‘anhu) reports, “Whoever wishes to follow a people, then he should follow those who have passed on. These were the companions of Muhammad (sallallahu ‘alaihi wasallam), who were the best of this ummah. Their hearts were most pure, their knowledge was the deepest and they were most humble, without any formalities in them. They were people whom Allah Ta‘ala had chosen for the companionship of His Nabi (sallallahu ‘alaihi wasallam) and for the propagation of His Deen. You should emulate them in their character and ways. By the qasam of the Rabb of the Ka’bah! The Sahaabah (radhiyallahu ‘anhum) of Rasulullah (sallallahu ‘alaihi wasallam) were on the straight path.” (Hilyatul Awliyaa 1/305)

From the abovementioned verse of the Qur’aan Majeed and the Mubaarak Ahaadith of Rasulullah (sallallahu ‘alaihi wasallam), we understand that without this Ummah holding firmly to the ways of the Khulafaa-e-Raashideen and the Sahaabah (radhiyallahu ‘anhum) and emulating them in all works of life, they will never attain salvation and success.

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Hazrat Umar, Uthmaan and Ali (Radhiyallahu Anhum) Defending the Deen of Islam https://ihyaauddeen.co.za/?p=12254 Mon, 09 Jul 2018 07:47:37 +0000 http://ihyaauddeen.co.za/?p=12254 Whenever a fitnah arose in the past centuries of Islam, whether in the era of Nabi (Sallallahu Alaihi Wasallam), the Khulafaa-e-Raashideen, or in the eras that followed, there always existed a group of the Ummah who stood for the defence of Islam. They were prepared to sacrifice their wealth and property, as well as to lay down their lives for the protection and preservation of the Deen of Islam.

In the era of Hazrat Umar (Radhiyallahu Anhu), the Roman and Persian emperors, Kisra and Qaisar, mobilized their seemingly invincible armies of a few hundred thousand against the Muslims. On that critical occasion, when Islam was under attack, Allah Ta’ala divinely supported Hazrat Umar (Radhiyallahu Anhu). Hence, Deen remained secure and protected. During the period of Hazrat Uthmaan (Radhiyallahu Anhu), when the fitnah spread among the Muslims of Armenia and Azerbaijan in relation to the various dialects of the Qur’aan, Allah Ta’ala inspired Hazrat Uthmaan (Radhiyallahu Anhu) to compile the Qur’aan and preserve all the dialects in the manner they were revealed. Similarly, during the Khilaafat of Hazrat Ali (Radhiyallahu Anhu), when the deviated sects, the Khawaarij and the Shia, detached themselves from the Sahaabah (Radhiyallahu Anhum) and the rest of the Ummah, and began reinterpreting Deen and the Qur’aan, Allah Ta’ala divinely empowered Hazrat Ali (Radhiyallahu Anhu) against them. Hence, wars and battles were fought and the fitnahs were eradicated and destroyed. Rasulullah (Sallallahu Alaihi Wasallam) said:

عن ثوبان أن رسول الله صلى الله عليه وسلم قال لا يزال طائفة من أمتي على الحق منصورين لا يضرهم من خالفهم حتى يأتي أمر الله عز وجل (ابن ماجة 1/3)

“There will always be a group from my Ummah who will be divinely assisted to remain firm on the truth. Those who will oppose them will not be able to harm them until the decision of Allah Ta’ala (of Qiyaamah) will come.” 

May Allah Ta’ala reward the Khulafaa-e-Raashideen and the entire galaxy of Sahaabah (Radhiyallahu Anhum) for defending and preserving Deen on behalf of the entire ummah. Had it not been for the effort and sacrifice of the illustrious Sahaabah (Radhiyallahu Anhum), the noble Qur’aan, the Mubaarak Ahaadith and the entire Deen of Islam would have not been preserved till today.

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Hazrat Abu Bakr (Radhiyallahu Anhu) Defending the Deen of Islam https://ihyaauddeen.co.za/?p=12242 Mon, 02 Jul 2018 06:30:52 +0000 http://ihyaauddeen.co.za/?p=12242 From the time of Rasulullah (Sallallahu Alayhi Wasallam), the Ummah faced various trials and tribulations. Some related to the Kuffaar who were bent on destroying and demolishing the structures of Islam, whilst others related to the Munaafiqeen who persistently and relentlessly worked towards creating doubts and confusion among the Muslims. Nabi (Sallallahu Alayhi Wasallam) and the Sahaabah (Radhiyallahu Anhum) defended Islam and taught the Ummah the manner in which they should contend with such problems.

During the era of Hazrat Abu Bakr (Radhiyallahu Anhu), the fitnah of irtidaad (apostasy) broke out in the Ummah. At that crucial juncture, Allah Ta’ala divinely aided Hazrat Abu Bakr (Radhiyallahu Anhu) in combating the forces of kufr and preserving the Shari’ah of Islam. Hence, it was Hazrat Abu Bakr (Radhiyallahu Anhu) who had literally saved Islam. His words to Hazrat Umar (Radhiyallahu Anhu), as recorded in the books of Hadith, ring out aloud, not in the ears, but in the hearts of the believers until this day:

أينقص الدين وأنا حي

“Will any weakness creep into Deen while I (Abu Bakr) am alive?”

Why did Hazrat Abu Bakr Siddeeq (Radhiyallahu Anhu) conduct in this manner? The answer is that his concern for Deen was personal, just as one has personal concern for the protection of his family and belongings. This was on account of Rasulullah (Sallallahu Alaihi Wasallam) instructing every believer to safeguard and protect Deen.

قال رسول اللّه صلى الله عليه وسلم كل رجل من المسلمين على ثغرة من ثغر الإسلام ، اللّه اللّه لا يؤتى الإسلام من قبلك (السنن للمروزي)

Rasulullah (Sallallahu Alaihi Wasallam) said, “Every person from the Muslims is on a frontier from the frontiers of Islam (i.e. every Muslim has a personal responsibility to defend Islam). Fear Allah! Fear Allah! It should not be that Islam is attacked from your direction (and you fall short in defending Islam).”

Three important lessons are understood from this Mubaarak Hadith.

  1. Every Muslim is a representative of Islam and is shouldered with the responsibility of protecting and defending Islam according to his capacity.
  2. Every Muslim, at every moment, should conduct like a true Muslim, so that his words and actions can be an invitation and attract others towards the beauty of Islam.
  3. It should not be such that because of a person’s bad habits and wrong conduct, he himself becomes a means of bringing destruction to Islam and causing the disbelievers to have an incorrect impression regarding the Deen of Islam.

May Allah Ta’ala reward the Khulafaa-e-Raashideen and the entire galaxy of Sahaabah (Radhiyallahu Anhum) on behalf of the entire ummah for defending and preserving Deen. Had it not been for the illustrious Sahaabah of Rasulullah (Sallallahu Alaihi Wasallam), the noble Qur’an, the Mubaarak Ahaadith and the entire Deen of Islam would not have been preserved till this day.

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Love for the Mubaarak Sunnah of Rasulullah (sallallahu ‘alaihi wasallam) https://ihyaauddeen.co.za/?p=12112 Mon, 16 Apr 2018 12:22:33 +0000 http://ihyaauddeen.co.za/?p=12112 عن أنس بن مالك قال لي رسول الله صلى الله عليه وسلم يا بني إن قدرت أن تصبح وتمسي وليس في قلبك غش لأحد فافعل ثم قال لي يا بني وذلك من سنتي ومن أحيا سنتي فقد أحبني ومن أحبني كان معي في الجنة (سنن الترمذي #2678)

Hazrat Anas (radhiyallahu ‘anhu) reports, “Rasulullah (sallallahu ‘alaihi wasallam) once said to me, ‘O my beloved son! If you are able to spend the morning and evening in the condition that there is no ill feeling (and malice) in your heart for any person, then do so.’ Rasulullah (sallallahu ‘alaihi wasallam) thereafter said to me, ‘O my beloved son! That (i.e. not harboring ill feelings and malice for people) is my sunnah (my blessed way), and the one who revives my sunnah has love for me, and the one who has love for me will be with me in Jannah.’”

Emphasizing the importance of holding onto the sunnah, Imaam Maalik (rahimahullah) quoted the saying of Hazrat Umar bin Abdul Azeez (rahimahullah):

Hazrat ‘Umar bin ‘Abdul ‘Azeez (rahimahullah) said, “Rasulullah (sallallahu ‘alaihi wasallam) and the righteous Khulafaa (Khulafaa-e-Raashideen and the Sahaabah (radhiyallahu ‘anhum)) after him showed us the mubaarak sunnah and the way of Deen. In order to follow the Qur’aan Majeed, it will be necessary for one to hold firmly to the mubaarak sunnah of Rasulullah (sallallahu ‘alaihi wasallam). Practicing on the mubaarak sunnah is the only way to show complete obedience to Allah Ta‘ala and strengthen one’s Deen. After the mubaarak sunnah has been shown to us by Rasulullah (sallallahu ‘alaihi wasallam), the righteous Khulafaa and the Sahaabah (radhiyallahu ‘anhum), it is not permissible for any person to change the mubaarak sunnah practices or to think of introducing anything new in Deen that opposes these sunnah practices. The one who follows the mubaarak sunnah will be rightly guided, and the one who seeks the divine assistance of Allah Ta‘ala through following the mubaarak sunnah will receive the divine assistance of Allah Ta‘ala. The one who abandons the way of the mubaarak sunnah will be treading a path which is not the path of the believers. Allah Ta‘ala will leave him in the path he has chosen and enter him into Jahannum, and how evil an abode it is!” (Ad-Deebaaj-ul-Muzahhab 1/115-116)

Hazrat Sufyaan bin Uyaynah (rahimahullah) would say, “Rasulullah (sallallahu ‘alaihi wasallam) is the true gauge of success. Every aspect of a person’s life should be compared to the mubaarak life of Rasulullah (sallallahu ‘alaihi wasallam), whether relating to his noble character, lifestyle, mannerisms and external appearance. Whichever aspects of one’s life conforms to the mubaarak way of Rasulullah (sallallahu ‘alaihi wasallam), it will gain acceptance in the court of Allah Ta‘ala, and whichever aspect opposes his mubaarak way, it will be rejected by Allah Ta‘ala. (Al-Jaami li-Akhlaaq-ir-Raawi Wa-Aadaab-is-Saami)

May Allah Ta‘ala bless the entire ummah with the taufeeq of upholding the mubaarak sunnah of Rasulullah (sallallahu ‘alaihi wasallam) in every facet of our lives.

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The Importance of Reciting Bismillah https://ihyaauddeen.co.za/?p=11252 Mon, 19 Feb 2018 12:37:25 +0000 http://ihyaauddeen.co.za/?p=11252

بِسْمِ اللَّـهِ الرَّ‌حْمـٰنِ الرَّ‌حِيمِ

In the name of Allah, the most Gracious, most Merciful.

To commence any important task with Bismillah is a salient feature of Islam and a Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam). Rasulullah (Sallallahu Alayhi Wasallam) said:

كل أمر ذي بال لم يبدأ فيه ببسم الله أقطع (أخرجه الخطيب في جامعه)

Every important task that is commenced without Bismillah is deficient (i.e. void of barakah).

It was a custom in the Age of Ignorance (Jaahiliyyah), before the advent of Islam, that whenever the pagans used to commence any work then before commencing, they would take the names of their idols and gods. It was to abolish this practice that Allah Ta’ala commanded us to take His name and recite Bismillah before commencing any work. Hence, we see that the first verse of the Holy Qur’aan which Hadhrat Jibraeel (Alayhis Salaam) brought down to Nabi (Sallallahu Alayhi Wasallam) commanded him to begin the recitation of the Holy Qur’aan with the name of Allah Ta’ala. اقرأ باسم ربك – “Recite (O Muhammad Sallallahu Alayhi Wasallam) with the name of your Rabb.”

The Qur’aan and Hadith instruct us to begin all our works with the name of Allah Ta’ala. Hence, Nabi (Sallallahu Alayhi Wasallam) has taught us in his Mubaarak Ahaadith that whenever we close the door, put out the lamp or cover a utensil, we should do so with taking the name of Allah Ta’ala and reciting Bismillah. (Saheeh Bukhaari)

Similarly, we should also recite Bismillah when entering and exiting the home, when sitting in our vehicles and leaving our vehicles, when entering and exiting the musjid, before entering the toilet, before eating and drinking, before dressing and wearing shoes, before commencing our daily work and before conducting a transaction. In fact, every task and action should commence with Bismillah.

Likewise, women should also recite Bismillah before commencing their tasks such as cooking, serving the food, sewing, dressing the children, etc. The habit of reciting Bismillah should also be instilled in our children.

The reason for a Mu’min being commanded to commence any work with the name of Allah Ta’ala is to create the complete conviction in his heart that it is only with the grace and blessings of Allah Ta’ala that he is able to commence the work, and only with the grace of Allah Ta’ala that he will be able to complete the work.

If one makes it his habit to commence every task and action with reciting Bismillah, one will enjoy the blessings of Allah Ta’ala at all times and one will be able to transform his mundane activities into acts of worship through which he will earn great rewards.

Muslims and non-Muslims both carry out worldly activities, but there is a world of difference between the two. A non-Muslim relies on himself and his abilities when carrying out any work, while a Muslim relies on Allah entirely. Therefore, he takes the name of Allah Ta’ala and seeks His divine blessings and grace.

 

Other Divine Heavenly scriptures commencing with the name of Allah Ta’ala

The famous commentator of the Quraan, Allamah Suyuti (Rahmatullahi Alaihi), mentioned that besides the Holy Qur’an, all other divine scriptures also commenced with Bismillah. However, other scholars are of the opinion that بِسْمِ اللَّـهِ الرَّ‌حْمـٰنِ الرَّ‌حِيمِ is exclusive to the Holy Qur’an and to the followers of Nabi (Sallallahu Alayhi Wasallam). Hazrat Mufti Muhammad Shafi (Rahmatullahi Alaihi) mentioned that these two views can be reconciled in this manner that all the divine scriptures commenced with the name of Allah, but the words بِسْمِ اللَّـهِ الرَّ‌حْمـٰنِ الرَّ‌حِيمِ are exclusive to the Holy Qur’an. This is proven from certain Ahaadith which explain that prior to بِسْمِ اللَّـهِ الرَّ‌حْمـٰنِ الرَّ‌حِيمِ being revealed, Rasulullah (Sallallahu Alaihi Wasallam) used to recite بِاسْمِكَ اللَّهُمَّ (Bismikallahumma) when undertaking any task. However, when the verse بِسْمِ اللَّـهِ الرَّ‌حْمـٰنِ الرَّ‌حِيمِ was revealed, he adopted these words and left out reciting Bismikallahumma.

 

The wisdom behind reciting Bismillah

By instructing man to begin everything with the name of Allah Ta’ala, Islam has given man a new direction in life. He is being taught that his entire effort and orientation should be focused towards Allah Ta’ala. It is as though with each step he takes, he is renewing his allegiance and covenant with Allah Ta’ala, bearing testimony that nothing he does can be accomplished without the help of Allah Ta’ala. Thus, all his domestic and social activities he carries out throughout his life, his mundane affairs and business transactions, all are done with keeping Allah Ta’ala in mind and taking His name before every action. In this way all his worldly engagements and dealings are transformed into acts of worship. How brief is the action, yet how immense is the gain. A disbeliever eats and drinks just as a Muslim does, but in saying ‘Bismillah’ as he begins to eat, the Muslim affirms that it was not in his power to obtain this little morsel of food which has passed through innumerable stages, from the sowing of the seed to the reaping of the grain and corn and which has (during this process) required the labours of the wind, the rain, the sun, the earth, the effort of man and of many creations of Allah Ta’ala. In essence, a Mu’min bears testimony that it is Allah Ta’ala alone who has granted him this morsel of food or this drink of water after making it pass through all these stages.

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Clothed yet naked https://ihyaauddeen.co.za/?p=8063 Wed, 30 Sep 2015 13:17:58 +0000 http://ihyaauddeen.co.za/?p=8063

Every human being is born with several basic needs. Among the basic needs is the need for clothing. Allah Ta’ala declares: “O children of Adam (Alayhis Salaam)! We have sent down to you clothing to cover your nudity as well as adornment for you, and the garment of piety is the best (7:26).” By mentioning the aspect of covering before the aspect of adornment, the Qur’an-al-Kareem impresses upon us that the primary object of clothing (i.e. to cover one’s satr) is more important than its secondary benefits (i.e. adornment). Hence, if the clothing does not adequately cover one’s body, causing part of the satr to remain visible, then such a person, though clothed, will be regarded as naked in the eyes of Shariah. Rasulullah (Sallallahu Alayhi Wasallam) has prophesized the coming of such crucial and critical times in the ummah where women will be clothed yet naked.

Hadhrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There will be two groups (in my ummah) who will be punished in Jahannum whom I have not yet seen (i.e. they will emerge after my demise). One group will carry whips with them resembling the tails of cattle, with which they will (oppressively) lash the people. The second group will be those women who will wear clothes yet will still be naked (i.e. they will wear tight fitting or flimsy clothing), they will attract men towards themselves, and they themselves will be inclined towards men, their heads will resemble the humps of the Bukhti camels (i.e. they will wear buns which will be high like camel humps). They will neither enter Jannah nor smell its fragrance despite its fragrance being perceivable from a great distance away. (Saheeh Muslim #2128)

Shariah has provided extensive guidelines in regard to the description of the clothing a woman should cover herself with.

1. The clothing must provide cover for her entire body, otherwise in the eyes of Shariah they will not be worthy of being called “clothes.” It is compulsory upon a woman to cover her entire body and hair (with the exception of her hands till her wrists and feet) before non-mahrams (strange men).

2. The clothing must be such that it should neither be transparent nor should it reveal the shape of the body. Hence if the clothing is tight-fitting to the extent that the shape of the satr is discernable, such a woman is also included in the description of being “clothed yet naked.”

3. When leaving the home, a woman should ensure that the laws of hayaa and modesty are maintained. The Hadith commands that she should dress in an unattractive manner, should not apply perfume and she must don the niqaab. It is a fact of life that there exists a basic natural inclination towards the opposite gender. Wearing attractive clothing further incites such inclination which leads to fitna.

4. The type of clothing that is essentially for one gender should not be worn by the opposite gender. Rasulullah (Sallallahu Alaihi Wasallam) is reported to have said: “Allah Ta’ala has cursed those men who imitate women (in dressing, etc.) and those women who imitate men.” (Tabraani #4003)

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Imaan in Grave Danger https://ihyaauddeen.co.za/?p=7984 Tue, 01 Sep 2015 05:00:14 +0000 http://ihyaauddeen.co.za/?p=7984 hayaa

Honesty, trustworthiness, kindness to parents, respect to elders, decency (in manner, speech, dressing, etc.) and a host of other basic values are cherished by one and all. The reality, however, is that such values are gradually becoming rare and extinct. While there could be many factors which cause this lamentable situation coming about, one of the main factors is definitely the erosion of Hayaa (modesty and shame). This is clearly understood from the Hadith: “If you have no shame, do as you wish” (Bukhari #3483).

It is often witnessed that one who lacks shame is prepared to stoop to any level – no matter how low – in order to achieve what he wishes. He will shamelessly lie, shamelessly disrespect elders and seniors, shamelessly abuse his own parents, behave shamelessly, dress shamelessly, etc. In fact, if hayaa (shame and respect) is totally eradicated, one’s Imaan is in grave danger. One will be prepared to even forego his Imaan in order to acquire his goal. The reality of this is clearly evident in the many cases where, after becoming involved in illicit relationships, people have given up their Imaan merely to marry the non-muslim they have fallen in love with. Thus we find shamelessness, which led to the illicit relationship taking place, eventually resulted in the loss of Imaan!!! Rasulullah (sallallahu alaihi wasallam) has declared in his Mubaarak Hadith: “Imaan and hayaa are companions. When one leaves, the other follows.” (Bayhaqi #7331)  

In this era of fitna, almost everything is calculated and designed to destroy hayaa. From the media to dressing styles, from chocolate wrappers to billboards, everything is vigorously promoting shamelessness and obscenity. The only security and protection a believer possesses by which he will be able to save his Imaan and respect is to increase the levels of hayaa in his life. Rasulullah (sallallahu alaihi wasallam) said: “Hayaa is an integral part of Imaan.” (Ibn Maajah #58)

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Hayaa in Dressing https://ihyaauddeen.co.za/?p=7926 Tue, 18 Aug 2015 04:00:44 +0000 http://ihyaauddeen.co.za/?p=7926 Hayaa

The Mubaarak lifestyle of Rasulullah (Sallallahu Alayhi Wasallam) was an embodiment of Hayaa (shame and modesty). From his ibaadat to his eating, sleeping, interacting and even attending the call of nature, every action portrayed the highest levels of shame and modesty. In every dimension of his Mubaarak life, he ensured that the desired degree of Hayaa was never compromised. On one occasion Hazrat Asmaa (Radiyallahu Anha), the respected sister of Hazrat Aaisha (Radiyallahu Anha), entered the home wearing a thin garment. Rasulullah (Sallallahu Alayhi Wasallam) disapproved of this type of clothing for the women of his ummah and immediately corrected her. He explained to her that the entire body of a woman should be covered in a manner that together with the cloth being non-transparent, even the shape of the body should not be discernible. (Sunan Abi Dawood #4106)

This lesson of Hayaa, taught with respect by the master (Sallallahu Alayhi Wasallam), was so deeply entrenched in the heart of Hazrat Asma (Radiyallahu Anha) that it remained with her till the end of her life. Hence, it is reported that when she reached old age, her beloved son Hazrat Munzir bin Zubair (Radiyallahu Anhu), after returning from Iraq, sent her a cloth as a gift which was of very fine and superior quality. She had lost her sight, and so held the fabric in her hand feeling it carefully. Then with disappointment she said: “Return the gift to him.” When the cloth was returned to Munzir (Radiyallahu Anhu), he was hurt at this. He came to Hazrat Asma (Radiyallahu Anha) and said to her: “O my mother, the cloth is not transparent! (Hence, it is fine for you to wear).” Hazrat Asma (Radiyallahu Anha) replied: “Even though it is not transparent, however due to it being tight, it will still reveal the shape of the body.” He thereafter bought for her common garments made in Marw and Quhistaan. She accepted them saying, “It is these types of garments that you should give me to wear.” (Attabaqaatul Kubra li ibn Sad, pg. 199)

One can well imagine what will be the response of our beloved Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaabah (Radiyallahu Anhum) if they were to witness the tight fitting and body revealing clothing worn by the Muslim women of today.

 

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Islam – The Perfect Code of Life https://ihyaauddeen.co.za/?p=7908 Tue, 04 Aug 2015 11:38:51 +0000 http://ihyaauddeen.co.za/?p=7908 HayaaIslam is the perfect code of life. It provides complete guidance in all spheres of life and teaches man how to conduct and how to fulfil his worldly and deeni needs. Islam advocates respecting human rights and promotes sublime conduct when interacting with the creation. In aspects of honesty, trustworthiness, kindness to parents, respect to elders, and decency in manner, speech and dressing, Islam is second to none. From among the core values that Islam encourages one to adopt is the quality of Hayaa (shame and respect).

In essence, hayaa (shame and respect) is the stepping stone to acquiring the true morals, values and ethics of Islam. After examining the various laws and injunctions of Islam, whether relating to the domestic, social or economic aspects of one’s life, one will reach the conclusion that the element of Hayaa (shame and respect) forms an integral part of all practices.

Rasulullah (Sallallahu Alaihi Wasallam) has said:

قال رسول الله صلى الله عليه و سلم :لكل دين خلق وخلق الإسلام الحياء (موطا إمام مالك رقم 1610)

Every religion has a distinguishing characteristic, and the distinguishing characteristic of Islam is Hayaa (shame and respect).

In a humble attempt to promote hayaa, this series in future will be dedicated to this topic. It is hoped that, Insha Allah, it will make us more conscious of the various aspects of shame and modesty. May Allah Ta’ala enable us to truly adopt hayaa in every facet of our lives. Aameen.

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Significance of the 15th of Sha’baan https://ihyaauddeen.co.za/?p=7804 Mon, 25 May 2015 05:10:44 +0000 http://ihyaauddeen.co.za/?p=7804 Q: I heard from an Arab Shaykh that although there are ahaadith with regards to the virtues of the night of shab-e-baraat, but nothing is authentic. So we dont need to attach special reverence to this day or night. Is this true? If not, please provide authentic ahaadith.

A: There are many authentic Ahaadith reported regarding the virtues of the fifteenth night of Sha’baan (Shab-e-baraa’at). Hereunder are a few Ahaadith:

عن أسامة بن زيد رضي الله عنهما قال قلت يا رسول الله لم أرك تصوم من شهر من الشهور ما تصوم من شعبان قال ذاك شهر يغفل الناس عنه بين رجب ورمضان وهو شهر ترفع فيه الأعمال إلى رب العالمين وأحب أن يرفع عملي وأنا صائم رواه النسائي (الترغيب والترهيب 2/48)

Hadhrat Usama ibn Zaid (Radiallahu Anhuma) reports that on one occasion I asked Rasulullah (Sallallahu Alaihi Wasallam) “I do not see you fasting in any month as much as I see you fasting in Sha’baan?” Rasulullah (Sallallahu Alaihi Wasallam) replied, “The month of Sha’baan is that month which comes in between Rajab and Ramadhaan. In this month many people are negligent (of Allah Ta’ala and doing righteous deeds). It (Sha’baan) is a month in which the actions of man are raised to Allah Ta’ala, and I desire that my actions be raised whilst I am fasting.”

وعن معاذ بن جبل رضي الله عنه عن النبي صلى الله عليه و سلم قال يطلع الله إلى جميع خلقه ليلة النصف من شعبان فيغفر لجميع خلقه إلا لمشرك أو مشاحن رواه الطبراني وابن حبان في صحيحه (الترغيب والترهيب 2/51)

Mu’aaz ibn Jabal (Radiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said, Allah Ta’ala focuses towards His creation (with mercy) on the fifteenth night of Sha’baan, thereafter He forgives His entire creation with the exception of those who ascribe partners with Allah Ta’ala and those who harbour malice for the creation.

وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يصوم شعبان كله قالت قلت يا رسول الله أحب الشهور إليك أن تصومه شعبان قال إن الله يكتب فيه على كل نفس ميتة تلك السنة فأحب أن يأتيني أجلي وأنا صائم (الترغيب والترهيب 2/49)

Hadhrat ‘Aaisha (Radiallahu Anhaa) reports that Rasulullah (Sallallahu Alaihi Wasallam) used to fast for the entire month of Sha’baan. Hadhrat ‘Aaisha (Radiallahu Anhaa) said that I enquired “O Rasulullah (Sallallahu Alaihi Wasallam), is Sha’baan regarded as the most beloved month for one to fast in.” Rasulullah (Sallallahu Alaihi Wasallam) said, “It is in this month that Allah Ta’ala decides who is going to pass away that year, I desire that the decision of my death take place at the time when I am fasting.”

As far as the fast of Sha’baan is concerned, there are many authentic Ahaadith that give a clear description of how Rasulullah (Sallallahu Alaihi Wasallam) fasted. Some Ahaadith explain that he fasted throughout the month of Sha’baan while other Ahaadith mention that he fasted for most of the month of Sha’baan. Apart from this it is proven that Rasulullah (Sallallahu Alaihi Wasallam)’s Mubaarak habit was to fast on the thirteenth, fourteenth and fifteenth of every month. In view of the above-mentioned Ahaadith we understand that Rasulullah (Sallallahu Alaihi Wasallam) was fasting on the fifteenth day of Sha’baan. Hence, since this day (the fifteenth) coincides with the fast of Rasulullah (Sallallahu Alaihi Wasallam), fasting on this day alone will also be permissible (though it is better for one to fast on the thirteenth, fourteenth and fifteenth).

As far as the Hadith that commands fasting on the fifteenth day of Sha’baan is concerned, though it is regarded as very weak according to the Muhadditheen, practicing upon it will be permissible since it comes within the purview of the other authentic ahaadith which explain the fasting of Rasulullah (Sallallahu Alaihi Wasallam) . Over and above, it is authentically reported that when Rasulullah (Sallallahu Alaihi Wasallam) was asked the reason for him fasting during the month of Sha’baan, he said, “In this month of Sha’baan there is a night wherein the book of deeds of a person (in which the entire years actions are recorded) is raised to Allah Ta’ala and I desire that my deeds also be raised in the condition that I am fasting. From this Hadith we understand that Rasulullah (Sallallahu Alaihi Wasallam) was fasting on the fifteenth of Sha’baan since the fifteenth night is the occasion when the actions are raised to Allah Ta’aala.

From the above-mentioned proofs it is evident that there is no harm in one fasting on the fifteenth of Sha’baan.

وفي رواية للنسائي قالت لم يكن رسول الله صلى الله عليه و سلم لشهر أكثر صياما منه لشعبان كان يصومه أو عامته (الترغيب والترهيب 1/50)

وفي رواية للبخاري ومسلم قالت لم يكن النبي صلى الله عليه و سلم يصوم شهرا أكثر من شعبان فإنه كان يصوم شعبان كله وكان يقول خذوا من العمل ما تطيقون فإن الله لا يمل حتى تملوا وكان أحب الصلاة إلى النبي صلى الله عليه و سلم ما دووم عليها وإن قلت وكان إذا صلى صلاة داوم عليها (الترغيب والترهيب 1/50)

وعن أم سلمة رضي الله عنها قالت ما رأيت رسول الله صلى الله عليه و سلم يصوم شهرين متتابعين إلا شعبان ورمضان رواه الترمذي وقال حديث حسن وأبو داود ولفظه قالت لم يكن النبي صلى الله عليه و سلم يصوم من السنة شهرا تاما إلا شعبان كان يصله برمضان (الترغيب والترهيب 1/50)

فتاوى محمودية (15/226)

Contemporary fataawa of Mufti Taqi Usmani (pg. 107)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

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Women Attending Congregational or Eid Salaah https://ihyaauddeen.co.za/?p=7240 Thu, 25 Dec 2014 04:34:47 +0000 http://ihyaauddeen.co.za/?p=7240 The era of Rasulullah (Sallallahu Alayhi Wasallam) was a mubaarak era. It was an era where Wahi (revelation of the Quraan) was being received from Allah Ta’ala. New Shar’ee laws regarding various issues were constantly being revealed by Allah Ta’ala and there was a need for Sahaaba to learn the laws of Deen relating to salaah, fasting and other injunctions directly from Nabi (Sallallahu Alaihi Wasallam). Generally Nabi (Sallallahu Alaihi Wasallam) would educate the Sahaabah after salaah. Hence women were permitted to attend the congregational Salaah in the Musjid in order to learn the laws of Deen.

However, it should be borne in mind that the era of Rasulullah (Sallallahu Alayhi Wasallam) was the khairul quroon (the best of eras). The greatest honour of that era was to perform salaah behind Rasulullah (Sallallahu Alaihi Wasallam). People were protected and safeguarded from fitnahs. The levels of Imaan, taqwa and piety were so high that all the Sahabah, whether men or women, were prepared to make any type of sacrifice for the cause of Deen. The ardent love within the hearts of the Sahaabah for Rasulullah (Sallallahu Alayhi Wasallam) was unimaginable and unconceivable. Similarly, there can be no match or comparison for the unflinching commitment and submission they displayed before the command of Rasulullah (Sallallahu Alayhi Wasallam). When Rasulullah (Sallallahu Alayhi Wasallam) commanded them to segregate men and women and prohibited them from intermingling, they immediately surrendered before the command of Allah Ta’ala and His Rasul (Sallallahu Alayhi Wasallam). When Rasulullah (Sallallahu Alayhi Wasallam) commanded the women to dress in a shabbily, unattractive state and not to apply any perfume when leaving their homes for salaah (so as not to be a means of fitnah in attracting the gazes of men towards themselves), they spontaneously submitted and obeyed.

Nevertheless, as time passed and the laws of Deen were learnt, Rasulullah (Sallallahu Alaihi Wasallam) began encouraging women to perform their salaah within the confines of their homes and discouraged them from attending the congregational salaah.

Shari’ah commanding women to remain within the confines of their homes

The command of Shariah exclusive to women is that they should remain within the confines of their homes and that they should not leave their homes except at the time of need. Addressing the Azwaaje Mutahharaat (the mubaarak wives of Rasulullah Sallallahu Alayhi Wasallam) and the women of this ummah, Allah Ta’ala says:

وَقَرْنَ ​فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ﴿الأحزاب: ٣٣﴾

“Remain within your homes and do not leave your homes displaying your beauty and attraction in the manner it was displayed by the women in the former times of ignorance.”

قد أذن لكن أن تخرجن لحاجتكن (صحيح مسلم رقم 2120)

Rasulullah (Sallallahu Alayhi Wasallam) addressing the women had said: “Permission has been granted to you to leave your homes (only) at the time of need.”

Rasulullah (Sallallahu Alaihi Wasallam)’s ardent desire that women should remain within the confines of their homes

عَن أَنَسٍ ، قال : جئن النساء إلى رسول الله صلى الله عليه وسلم فقلن : يارسول الله ذهب الرجال بالفضل والجهاد في سبيل الله فما لنا عمل ندرك به عمل المجاهدين في سبيل الله فقال رسول الله صلى الله عليه وسلم : من قعد -أو كلمة نحوها- منكن في بيتها فإنها تدرك عمل المجاهد في سبيل الله. وهذا الحديث لا نعلم رواه عن ثابتٍ إلاَّ روح بن المسيب وهو رجل من أهل البصرة مشهور. (مسند البزار رقم 6962)

It is reported from Hadhrat Anas (radhiyallahu anhu) that a group of women once came to Rasulullah (sallallahu alaihi wasallam) and complained, “O Messenger of Allah, the men have excelled the women through the abundant virtues that they acquire (in your company) and through striving in the path of Allah in jihad. Is there any action by means of which we could receive the same rewards of those fighting in the path of Allah?” Nabi (Sallallahu Alaihi Wasallam) responded saying, “Those among you who remain within the confines of their home (worshipping Allah Ta’ala), they will acquire the reward of those striving in the path of Allah Ta’ala.”

عن عبد الله ، عن النبي صلى الله عليه وسلم قال إن المرأة عورة فإذا خرجت استشرفها الشيطان وأقرب ما تكون من وجه ربها وهي في قعر بيتها (مسند البزار رقم 1820)

It is reported from Abdullah bin Mas’ood (radhiyallahu anhu) that Rasulullah (sallallahu alaihi wasallam) said: “A woman should be concealed (from the eyes of strange men). When she exits from her home Shaitaan stares at her (i.e. he causes men to cast lustful glances towards her and he strives to mislead her by commiting sin). The time that she is closest to her Lord is when she is concealed within her home.”

Rasulullah (Sallallahu Alaihi Wasallam)’s encouraging women to perform salaah within the confines of the home

عن عبد الله عن النبي صلى الله عليه وسلم قال صلاة المرأة في بيتها أفضل من صلاتها في حجرتها وصلاتها في مخدعها أفضل من صلاتها في بيتها. (سنن ابي داود رقم 570)

It is reported from Hadhrat Abdullah bin Ma’sood (radhiyallahu anhu) that Rasulullah (sallallahu alaihi wasallam) said “The salaah of a woman in her bedroom is more rewarding than her salaah in the communal room of her house and the salaah she performs in the inner most portion of the bedroom (i.e. a small room within the bedroom or a corner of her bedroom) is greater and more rewarding than her salaah in her bedroom.” 

عن عبد الله بن سويد الأنصاري عن عمته أم حميد امرأة أبي حميد الساعدي أنها جاءت الى النبي صلى الله عليه و سلم فقالت يا رسول الله إني أحب الصلاة معك قال : قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير من صلاتك في مسجدي قال : فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه وكانت تصلي فيه حتى لقيت الله جل وعلا (صحيح ابن حبان رقم 2217)

Hadhrat Ummu Humaid (Radhiallahu Anha), the wife of Abu Humaid As-Saa’idi (Radhiallahu Anhu) once came to Rasulullah (sallallahu alaihi wasallam) and said, “O Rasulullah (sallallahu alaihi wasallam), I long to perform salaah behind you.” Rasulullah (sallallahu alaihi wasallam) replied, “I am aware that you long and desire to perform salaah behind me, however your salaah in your bedroom is more rewarding than your salaah in any other part of your home. The salaah in any other part of your home is more rewarding than the salaah in your courtyard. The salaah in your courtyard is more rewarding than the salaah in the musjid of your locality. The salaah in the musjid of your locality is more rewarding than your salaah in my musjid (i.e. Musjid Nabawi). Hadhrat Ummu Humaid (Radhiallahu Anha) (in compliance and obedience with the mubaarak desire of Rasulullah (sallallahu alaihi wasallam)) instructed that a small place be reserved for her salaah in the innermost and darkest portion of her bedroom, and she would devotedly perform all her salaah here until the end of her life.

وعن أبي عمرو الشيباني أنه رأى عبد الله يخرج النساء من المسجد يوم الجمعة ويقول اخرجن إلى بيوتكن خير لكن رواه الطبراني في الكبير بإسناد لا بأس به (الترغيب والترهيب 1/228)

It is reported from Abu Amr Ash-Shaybaani that he had seen Hadhrat Abdullah bin Mas’ood (radhiyallahu anhu) removing the women from the musjid on the day of Jumu’ah while instructing them in the following manner, “O women! Return to your homes, for indeed remaining within your homes is better for you.”

The verdict of Umar (Radiyallahu Anhu)

Though women were allowed to attend the congregational salaah and the eid salaah in the Mubaarak era of Rasulullah (Sallallahu Alaihi Wasallam), however it was the burning desire of Rasulullah (Sallallahu Alaihi Wasallam) that women perform their salaah within the confines of their homes, thereby remaining completely concealed from the eyes of strange men. Hence we find that Rasulullah (Sallallahu Alaihi Wasallam) expressed this desire in the aforementioned Ahaadith.

Subsequently, during the era of the Khilaafat of Hazrat Umar (radhiyallahu anhu), this permission for women attending the congregational Salaah was revoked on account of the fitnah witnessed due to women attending the congregational Salaah. All the Sahaaba concurred with the verdict of Hazrat Umar (Radiyallhu Anhu). The following Hadith of Hazrat Aaisha (radhiyallahu anha) sufficiently explains the necessity of revoking the previous permission which existed in the Mubaarak era of Rasullah (Sallallahu Alayhi Wasallam).

عن عمرة بنت عبد الرحمن أنها أخبرته أن عائشة زوج النبى صلى الله عليه وسلم قالت لو أدرك رسول الله صلى الله عليه وسلم ما أحدث النساء لمنعهن المسجد كما منع نساء بنى إسرائيل. قال يحيى فقلت لعمرة أَمُنِعَ نساء بنى إسرائيل قالت نعم.(سنن ابي داود رقم 569)

It is reported by ‘Amrah that Hazrat ‘Aaisha (radhiyallahu anha) said, “Had Rasulullah (sallallahu alaihi wasallam) been alive today and witnessed the fitnah (corruption) being caused through the women leaving their homes and attending the congregational salaah, Rasulullah (sallallahu alaihi wasallam) would have surely prohibited them in the same manner as the women of the Banu Israa’eel had been prohibited from attending the congregational salaah.”

When this was the condition in the era of the Sahaabah that due to the increase in fitnah women were prohibited from attending the congregational salaah in the Masaajid, then one can well imagine the need for not allowing women to participate in the congregational prayer in this time and age, where fitnah is rampant, overwhelming and widespread to such an extent that controlling the fitnah has become impossible. It is for this reason that the four Mazaahib viz. Hanafi, Maaliki, Shafi’ee and Hambali discourage women from attending the congregational salaah in the Masaajid.

 

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Honeymoon https://ihyaauddeen.co.za/?p=7235 Wed, 24 Dec 2014 05:16:53 +0000 http://ihyaauddeen.co.za/?p=7235 Man constantly searches for peace of mind, satisfaction and inner-happiness. While some search for it in wealth and romance, others try to acquire it through sport and amusement, and yet others seek it through travelling the world and frequenting five-star holiday resorts. Generally, newly-wed couples, in the aim of strengthen their bond of love and companionship, explore different avenues of excitement. Hence, booking into holiday resorts or even travelling overseas for one’s honeymoon has become the norm.

It should be borne in mind that the union of nikah has been created by Allah Ta’ala to serve as the means of providing man with peace, tranquility and inner happiness. In order for this union to serve its purpose, it is imperative for the couple to secure the blessings of the nikah. The blessings of the nikah will only be achieved when one leads a pure and clean life in total conformity to the Mubarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam). It is not reported in the Ahaadith that the Sahaabah (Radiyallahu Anhum) would go on honeymoon trips after nikaah. Rather, they aimed to engender love among themselves through fulfilling the rights of the nikaah and enlivening the Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) within their lives. Hence, one understands that these norms and trends are new innovations which have been adopted from the western culture. Often, such honeymoons become the cause for the barakah of the nikah being totally lost on account of the evil and sinful environment in which the couple is present.

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Leasing one’s premises to conventional banks and aiding in sin https://ihyaauddeen.co.za/?p=6058 https://ihyaauddeen.co.za/?p=6058#respond Thu, 30 Jan 2014 10:39:29 +0000 http://ihyaauddeen.co.za/?p=6058 Q: I recently purchased a property in partnership with two friends. Many prospective tenants have requested that the property be leased to them, including a bank. I refused to accept a bank as a tenant as I always understood it to be wrong. However, my partners have received a ruling that it is permissible to have a bank as a tenant. The ruling states that though according to other Imaams it is impermissible, however Imaam Abu Hanifa (Rahmatullah Alayh) has allowed it. I am now confused. Please clarify this issue for me. It will also be appreciated if you could state the ruling with regard to the following:

  1. Can the premises be let out to an insurance company, liquor store or betting outlet?
  2. Is it permissible to have an ATM on one’s premises?
  3. If the tenant did not disclose the details but later trades in impermissible items, is the income permissible?
  4. I would appreciate if you could explain the reasons for interest being so abhorred and detested in Islam.

A: Your question refers to the permissibility or impermissibility of leasing one’s premises for an impermissible activity. In order to fully understand the Shar’ee ruling (primarily pertaining to leasing to conventional banks, as well as all other activities mentioned in your question) in its proper context, it is necessary to first understand the underlying Shar’ee principles pertaining to aiding in sin.

In the Noble Qur’an Allah Ta’ala declares:

وَتَعاوَنوا عَلَى البِرِّ وَالتَّقوى وَلا تَعاوَنوا عَلَى الإِثمِ وَالعُدوان

“Assist one another in righteousness and piety, and do not assist one another in sin and transgression”

In another verse the declaration of Sayyiduna Moosa (Alayhis Salaam) is related:

قَالَ رَبِّ بِمَآ أَنْعَمْتَ عَلَىَّ فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ

Hazrat Musa (Alayhis Salaam) said: “O Allah! On account of You bestowing Your grace upon me, I shall never be an assistant and support for the sinners.”

From the above verses it is clear that aiding any act of sin is impermissible. The important question nevertheless is: What constitutes “aiding in sin” in terms of the Shari’ah. Is a remote action, that indirectly through a series of other actions eventually become the means of a sin, included in the abovementioned prohibition, or is it restricted to only direct assistance in committing a haraam act? The fuqaha have categorised this into various categories and explained the ruling of each category.

 

Categories of aiding sin

Primarily there are two ways of aiding sin:

  1. اعانة – Facilitating the commission of a sin.
  2. تسبب – Becoming the cause for the commission of the sin.

 

اعانة Facilitation

With regards to aiding in sin in the course of trade, facilitation could occur in one of the following three ways:

1. Selling an item that can only be used for sin.

It is totally forbidden for one to sell an item which is haraam (e.g. carrion, wine, swine, etc.)[1] or which can only be used for an impermissible cause (e.g. musical instruments, etc) [2]. If the item can be used for both permissible and impermissible purposes, it will be permissible to sell it to a person whose intention for purchasing it is not known.

 

2. The purchaser intending sin through purchasing the item

If the seller knows that the purchaser is purchasing the item for an impermissible purpose, this will render the sale impermissible in Shari’ah. The obvious reason is that through selling the item one will be aiding in sin.  For instance the fuqaha have prohibited the selling of weaponry and ammunition to the Ahle-harb (those who are at war with the Muslims) as this would be aiding in the destruction of Islam and the Muslims. Though there was no intention of aiding sin or explicit mention in the transaction, but having knowledge of the prevailing circumstances is treated as though the purpose of waging war against Muslims was explicitly mentioned at the time of the transaction.[3]

 

3. Explicit mention by the purchaser of his intention for purchase

At the time of the transaction if the purchaser explicitly mentions that he is purchasing or hiring the premises, etc. for an impermissible cause, it will be impermissible for the seller or lessor to sell or lease the property, as he will be aiding and supporting in the sin that will take place on his premises. For example the purchaser or lessee reveals to the seller or lessor that he wishes to purchase or lease the premises for a winery, piggery, casino, escort agency, insurance company or a conventional bank. In all these cases it will be impermissible to sell or lease the property.

All the four Imaams (Imaam Abu Hanifa, Imaam Shaafi’ee, Imaam Maalik and Imaam Ahmad bin Hambal Rahimahumullah) are unanimous upon the impermissibility of the above mentioned three types of transactions as they all aid others in the commission of sinful actions. [4]

 

 تسبب Becoming the cause for the sin materialising

Becoming the cause of sin is classified into three types:

1.  السبب القريب المحرك – A direct means that leads to the sin

The first category is where the cause directly results in the sin taking place. The example of this is a woman who leaves her home without adopting purdah and without being veiled from the eyes of strange men. Though the woman may not intend to cause people to fall into sin, however since she is not clad properly and Islamically, she is the direct cause for spurring the emotions of people and causing them to fall into sin. Hence, just as they will be sinful for casting lustful glances towards her, she will be equally sinful for becoming the direct cause for the sin taking place. Therefore the fuqaha have ruled that such a cause is in the category of haraam. Thus, Allah Ta’ala instructs the women:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ﴿الأحزاب:33﴾

Remain within the confines of your homes and do not leave your homes displaying your beauty and attraction as the women of the days of ignorance used to display.

Another example of this category which is cited in the Qur’an is that we are prohibited from swearing the idols of the disbelievers as this will incite them to swear Allah Ta’ala in retaliation. Hence we will become the cause for them swearing Allah Ta’ala.

Allah Ta’ala says:

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّـهِ فَيَسُبُّوا اللَّـهَ عَدْوًا بِغَيْرِ عِلْمٍ ﴿الأنعام: 108﴾

Do not swear the gods whom they (the kuffar) call upon besides Allah, lest they out of spite begin to swear Allah in their ignorance.

Similarly the Qur’an had prevented the Azwaaj-e-mutahharaat and the women of the ummah from speaking sweetly to strange men (i.e. at the time of need when speaking is necessary) as this will spur up the feelings and emotions within the hearts of the strange men and incite them upon shameful deeds. Allah Ta’ala says:

فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ ﴿الأحزاب: 32﴾

So do not be soft in speech, lest the one in whose heart is a disease should be moved with desire.

In all these examples, since the cause directly results in the sin, the cause itself has been completely prohibited.

2. (السبب القريب الموصل إلى المعصية (غير المحرك

The second category is where the cause itself does not directly result in sin. However it has the potential to facilitate the commission of the sin. The example of this category is hiring out one’s premises to someone. The premises can be used for a halaal or a haraam purpose. It all depends on the usage of the one who is leasing the premises. However, in the case where one has prior knowledge that the premises is being leased for a conventional bank, then in this case the aspect of aiding in sin comes into effect. Though the sins perpetrated on the premises will be entirely the doings of the managers, directors and staff of the bank, however one becomes the cause for the sin taking place by making one’s premises available to the bank. Hence, according to Imaam Maalik, Imaam Shaafi’ee, Imaam Ahmad and the two leading students of Imaam Abu Hanifa (Imaam Abu Yusuf and Imaam Muhammad) (Rahimahumullah), this type of leasing is totally impermissible (makrooh-e-tahrimi) and the income accrued therefrom is impermissible. This is regardless of whether one had prior knowledge of the purpose for which the premises is being leased or one only discovered the impermissible usage after the contracting of the lease. In this situation what is the viewpoint of Imaam Abu Hanifa (Rahmatullahi Alayh)? Imaam Abu Hanifah (rahamtullahi alaih) concurred with the majority scholars in the case where explicit mention was made of hiring one’s premises for an impermissible cause. Hence there is no difference of opinion between the four imams in this issue. However, since the mazhab of Imaam Abu Hanifah (rahmatullahi alaih) differs slightly with the mazhab of the other imams in certain situations we deem it appropriate to expound on this issue.

 

The Mazhab of Imaam Abu Hanifa (Rahmatullahi Alayh)

Imaam Abu Hanifa (Rahmatullahi Alayh) differed with the majority scholars in two cases:

Case One:  A Muslim is hired by a non-Muslim to transport wine. There can be one of two situations in this case:

  1. The Muslim porter was clearly aware that the wine was for consumption. All the Fuqaha including Imaam Abu Hanifa (Rahmatullahi Alayh) are unanimous that this is impermissible.
  2. The Muslim porter did not know the purpose of the hirer.

According to Imaam Maalik, Imaam Shaafi’ee, Imaam Ahmad, as well as Imaam Abu Yusuf and Imaam Muhammad (Rahimahumullah), such hiring is impermissible. These jurists contend that generally wine is transported for the purpose of consumption.[5] Hence though there was no explicit mention of consuming the wine, however the circumstantial evidence will be treated as though one was aware of the purpose of the hirer.

Furthermore they explain that the Hadith curses the one who carries wine. Therefore such a person will enter under the purview of the curse mentioned in the Hadith. Hence the income accrued therefrom will be impermissible.

According to Imaam Abu Hanifa (Rahmatullahi Alayh) such hiring is permissible. He argues that the Muslim porter does not know the intention of the one hiring his services. In addition, just as wine is transported from one place to another to be consumed, similarly it could be transported for some permissible purpose, such as making vinegar, etc. Hence, due to the Muslim porter NOT KNOWING THE INTENTION of the one hiring him, this transaction will be permissible and he will be entitled to a wage. Imaam Abu Hanifa (Rahmatullah Alayh) avers that the curse mentioned in the Hadith was in regard to the person who knowingly carries wine to someone for the purpose of consumption.[6]

It is clear from the above discussion that Imaam Abu Hanifa (Rahmatullahi Alayh) concurred with the majority scholars and did not allow the hiring of a Muslim porter for transporting wine in the case where it was clearly stated or one had knowledge that the transportation is taking place for the purpose of consumption, as this will be aiding in sin.

The clear distinction that Imaam Abu Hanifa (Rahmatullahi Alayh) made between the situation of knowing the intent of the hirer and not knowing his purpose has been clearly explained by Allamah Abu Bakr Kaasaani, Allamah Sarakhsi and from the latter day Ulama, Hazrat Moulana Gangohi (Rahmatullahi Alaihi).[7]

Case Two: Imaam Abu Hanifa (Rahmatullah Alayh) differed with the majority scholars in the situation where a Muslim leases out his premises to non Muslims for the purpose of erecting a church etc. According to the majority scholars (Imaam Maalik, Imaam Shaafi’ee, Imaam Ahmad, as well as Imaam Abu Yusuf and Imaam Muhammad Rahimahumullah) leasing one’s premises for a church is impermissible in all situations. According to Imaam Abu Hanifa (Rahmatullahi Alayh) leasing one’s premises to non Muslims for a church is permissible.

However it should be understood that the permission issued by Imaam Abu Hanifa (Rahmatullahi Alayh) was not a general permission, instead it was subject to two conditions being met.

The first condition is that the property be leased to non Muslims in the villages that were populated only by the kuffaar. If the property was leased for the purpose of a church in the cities and towns of the Muslims or in the villages that were populated by Muslims and non Muslims, according to Imaam Abu Hanifa (Rahmatullah Alayh) such a leasing will be impermissible.

The second condition is that explicit mention of the property being leased for the purpose of a church does not take place at the time of the lease. If it was included in the contract or explicit mention was made at the time of the lease, it will not be permissible according to Imaam Abu Hanifa (Rahmatullah Alayh).

Allama Kaasaani, the famous Hanafi jurist of the sixth century of Islam explains in his famous book badaai-us-sanaai’ that the permission that Abu Hanifa issued of leasing one’s property for the purpose of a church, etc (in the villages that were populated only by the kuffaar) was subject to this not being mentioned at the time of the lease. If it was included in the contract or explicit mention was made at the time of the lease, it will not be permissible according to Imaam Abu Hanifa (Rahmatullah Alayh). Similarly the permission Imaam Abu Hanifa issued was restricted to those villages which were only inhabited by the kuffaar. Allama Kaasaani further explains that since the villages have now also been populated by Muslims and there is great fear through allowing these types of transactions and leases that Muslims will be influenced towards kufr, the fuqaha state that the verdict of permissibility issued by Imaam Abu Hanifa (Rahmatullah Alayh) will no longer be applicable.[8] A similar ruling has been issued by Allamah Sarakhsi in Kitaabul Mabsoot (a commentary on the Mabsoot of Imaam Muhammad Rahmatullah Alaihi). While explaining the difference between the verdict of Imaam Abu Hanifa (Rahmatullah Alayh) and his two students he states that according to Imaam Abu Hanifah (Rahmatullah Alayh) such a transaction will only be permissible if there was no explicit mention of the impermissible purpose at the time of the transaction. If explicit mention was made, then it will not be permissible.[9] Allamah Sarakhsi further mentions that according to Imaam Abu Hanifah if explicit mention of the sin was made in the transaction then one will not deserve any fee and the wealth acquired through such a transaction will be impermissible. Hence, all the latter Hanafi jurists concur that the view of permissibility will no longer remain on account of the fact that Muslims have populated the villages and towns and there is the potential danger of them being influenced by kufr and disbelief.

 

Summary of Imaam Abu Hanifah’s (Rahmatullahi Alayh) view

Thus we have clearly seen from the above that Imaam Abu Hanifa (Rahmatullahi Alayh) did not differ with the majority. Instead he held the view that hiring one’s premises to a non Muslim for a Haraam purpose is impermissible if explicit mention of the Haraam was made at the time of the transaction.[10]

Hence if explicit mention was made at the time of the contract that the premises is being leased for a conventional bank, then in this case all the four Imaams, Imaam Maalik, Imaam Shaafi’ee, Imaam Ahmad, Imaam Abu Hanifah as well as the two renowned students of Imaam Abu Hanifah, Imaam Abu Yusuf and Imaam Muhammad (Rahimahumullah) agree that such a leasing is impermissible.

 

Misconception

There is a misconception among some scholars that Imaam Abu Hanifah (Rahmatullahi Alayh) had issued a verdict of general permissibility with regard to leasing one’s premises for an impermissible purpose. This misconception is probably due to the fact that many classical Hanafi books on fiqh have merely recorded the difference of Imaam Abu Hanifah and his two students with regard to this issue, but without giving much detail of the nature of the difference. However, Allamah Sarakhsi and Allamah Kaasaani have clarified the viewpoint of Imaam Abu Hanifa (Rahmatullah Alayh) that if the impermissible purpose was explicitly mentioned at the time of the transaction, such a transaction according to Imaam Abu Hanifa (Rahmatullah Alayh) will be impermissible and the wealth earned by this contract will not be halaal. From among our latter Ulama, Hadhrat Mufti Shafee Sahib[11] and Hadhrat Moulana Zafar Ahmad Uthmaani have clarified the viewpoint of Imaam Abu Hanifah and explained that according to Imaam Abu Hanifah (Rahmatullah Alayh) though such a transaction will be valid due to the commodity being in itself permissible, however this does not negate one becoming sinful due to aiding in sin. In other words, the validity of the sale does not mean that this act is not sinful. This can be likened to a sale concluded at the time of Jumu’ah. All the Hanafi jurists agree that this is makrooh-e-tahreemi, though the sale will be valid. Hence, we understand that in a situation where it is clearly stated or one knows in advance that one is leasing his premises for the purpose of a conventional bank, winery, piggery, casino, escort agency or insurance company, all the four Imams and the two notable students of Imaam Abu Hanifah (Rahmatullahi Alayh) are unanimous that it will be impermissible and one will be sinful.

 

Fatwa of Hazrat Moulana Gangohi (Rahmatullahi Alayh)

Hazrat Moulana Rasheed Ahmed Gangohi (Rahmatullah Alayhi) also issued a fatwa to this effect. The following question and answer appear on page 421 of Ta’leefaat-e-Rashidiyyah:

Question: Is it permissible to lease one’s premises for a liquor store? Kindly explain the preferred view of the Hanafi Mazhab.

Answer: The correct position of the Hanafi Mazhab and the fatwa is that it is impermissible.

 

Deeni expediency

It has been clearly understood from the discussion above that according to Imaam Abu Hanifah (Rahmatullah Alayh), since Christians living in remote villages in an Islamic state are permitted to build churches, hiring out a premises to them in that part of the land is permissible subject to the conditions mentioned. If one attempts to extend this permission and apply it generally to all situations, the doors of fitnah will be thrown wide open. People will begin hiring their premises to casinos, wineries, piggeries, escort agencies and other haraam enterprises and incorrectly attribute all this to the fatwa of Imaam Abu Hanifah (Rahmatullah Alayh). Hence, it is not in keeping with Deeni expediency that this route be adopted.

The importance of considering the Deeni expediency is evident from the ruling of the fuqaha with regard to many alcoholic beverages. According to some Hanafi scholars many alcoholic beverages do not fall under the definition and classification of khamr. Yet the clear fatwa of impermissibility was issued on all alcoholic beverages regardless of whether they fall under the technical definition of khamr or not. The expediency of Deen necessitated that the fatwa of impermissibility be applied across the board due to the fear of people falling into that which is clearly haraam.

Riba, which is the lifeblood of conventional banks, is so abhorred and accursed in the eyes of Shari’ah, that though the zimmis (non-Muslim residents in an Islamic state) were given permission and allowed to consume alcohol and pork provided it was not done in public places, yet they were strictly prohibited from all usury and interest dealings. Rasulullah (Sallallahu Alayhi Wasallam) openly declared that those zimmis who deal in interest in any form will no longer remain safe citizens in Darul Islam (Islamic country) and immediately the guarantee of amnesty for such a person will terminate.

The following is recorded in Musannaf Ibn Abi Shaybah:

عن الشعبي ، قال : كتب رسول الله صلى الله عليه وسلم إلى أهل نجران وهم نصارى : أن من بايع منكم بالربا ، فلا ذمة له. (مصنف ابن أبي شيبة #38170)

Hazrat Nabi (Sallallahu Alayhi Wasallam) wrote to the Christians of Najraan: “Whoever from amongst you deals in interest, there is no amnesty for him.”

According to another narration Nabi (Sallallahu Alayhi Wasallam) said:

وأخرج أبو عبيد في الأموال عن مرسل أبي المليح الهزلي نحوه مطولا ولفظه لا تأكلوا الربا، فمن أكل منهم الربا فذمتي منهم برية (تخريج في أحاديث الهداية 3/338)

“Do not consume interest! And whoever does so then my guarantee (for his protection) is cancelled.”

Thus, when Rasulullah (Sallallahu Alayhi Wasallam) issued such a stern warning, how can it be assumed that Imaam Abu Hanifah (Rahmatullah Alayh) will allow a Muslim to lease out his property to a conventional bank for such evil?

 

3. Third Type of cause:

The third category of aiding in sin is where the cause for the sin is an indirect cause. In this case, the ruling will be issued depending on the extent of mediums and processes found before the actual sin takes place. The more the mediums, the lesser the degree of karahiyyat (reprehensibility). The reason for this is that since there are various processes or mediums being found prior to the occurrence of the actual sin, and since the cause is not directly leading to the sin, it will be permissible for one to deal in it. An example of this type is the selling of timber to a non-Muslim. The non-Muslim may use the timber for many permissible things (such as making furniture, etc) as well as use it for impermissible purposes (such as making musical instruments). However, since the cause is distant and the musical instrument will be made after various mediums and processes, the Shari’ah has not considered this cause as being a means of aiding in sin.

 

Hiring out one’s premises to a kaafir for a permissible cause but thereafter sinful activities occur on the premises

The Fuqaha have explicitly mentioned that if the premises was leased for a permissible cause and thereafter impermissible activities began taking place on the premises, this will not invalidate the lease nor will it cause the income to be contaminated, as the purpose for leasing the premises was a halaal purpose.[12]

For example, Zaid lets out his house to a non-Muslim (Hindu, Christian, Jew, etc). While residing in the house the non-Muslim conducts his acts of worship.[13] This will  not invalidate the lease. The lease will not be invalidated for two reasons: Firstly, the purpose for which the premises was leased was to reside in it, which has taken place as agreed. Secondly, the sin is not taking place through the action of the lessor. Instead it occurs solely through the action of the lessee.

 

The Shar’ee ruling regarding ATM machines

Generally, most businesses which have ATM machines installed by the bank on their premises do so with the intention of either drawing clientele to the business or providing customers the facility of withdrawing cash from the bank at any time they wish. Hence, this convenience facility eventually prompts them to make purchases at the same store. In essence, one opts for installing this type of ‘mini bank’ within one’s premises ultimately to boost and promote one’s business. Notwithstanding the aforementioned benefits, as a Believer (a bearer of Imaan), one ought to analyse the situation from an Islamic perspective. One needs to pose the question to himself, “Is leasing this small area to the bank for the purpose of installing an ATM machine permissible in Islam? Am I not aiding in the mission and operation of the bank in some form or in some way?”

Though the ATM machine affords one the ability to withdraw one’s personal money kept in the bank and many other conveniences, however since it is possible for one to withdraw interest bearing loans through this medium as well, leasing this area to the bank will result in one sanctioning and promoting the riba based transactions of the bank on his premises. Interest bearing loans can be acquired from the ATM machines by drawing money using a credit card. When a person draws money using his credit card, then he is charged a fee (which in reality is interest) which varies according to the amount he draws. It should be noted that this fee should not be misconstrued as legitimate bank fees. The bank charges the card holder a monthly fee for the usage of his credit card. This is a legitimate charge by the bank. However the fee that is charged for withdrawing cash with a credit card is not legitimate. This in actual fact is a fee for advancing a loan (which is over and above the administrative charges for using the credit card) and thus it is interest. Furthermore, a person is also able to access interest bearing loans through his debit card in an ATM machine. If a person has as overdraft facility (and many people do), he can draw an interest bearing loan from an ATM. Apart from this it is also possible for one to pay interest at certain ATM’s which have the facility of depositing money in the bank or carrying out an internal transfer. Therefore knowing full well that these types of grave sins will be perpetrated on one’s premises, it does not behove a Mu’min to embark on such a venture which will be aiding in sin. It will also earn the curse of Allah Ta’ala and His Rasul (Sallallahu Alayhi Wasallam), merely on the hope of attracting clientele towards one’s business. This can be equated to one hiring out a small area within one’s business or premises to a food dealer who wishes to sell pork or wine. Naturally everyone understands that this is impermissible.

Further, the Ulama explain that the comparison between leasing one’s premises to a conventional bank and allowing the bank to install an ATM machine (which is in reality a mini bank) in one’s store or on one’s premises is like the comparison between a person owning one swine compared to the one who is the owner of a piggery, or a person consuming a glass of wine compared to the one who owns a winery. In both instances one understands that the sin perpetrated is the same. The difference, however, lies in the quantity and hence the gravity of the sin. As far as becoming victims of the curse of Allah Ta’ala that has been sounded in the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam), both are identical.

Hazrat Abu Hurairah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) has said:

عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال يأتي على الناس زمان لا يبالي المرء ما أخذ منه أمن الحلال أم من الحرام (صحيح البخاري # 2059)

 “A time will dawn upon the people (before qiyaamah) when no one will be concerned about his income, whether it is from a halaal source or a haraam source.”

In another narration Hazrat Abu Hurairah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) has said:

عن أبى هريرة أن رسول الله صلى الله عليه وسلم قال ليأتين على الناس زمان لا يبقى أحد إلا أكل الربا فإن لم يأكله أصابه من بخاره (سنن أبي داود # 3333)

 “A time will come upon the people that every person will be involved in interest, and if he does not consume it, most certainly he will be affected by its smoke.”

 

Card payment machines

As far as card payment machines are concerned which are currently found in many businesses, some may argue that this is no different to the ATM machine since payments are made through it via the bank. Hence just as installing the ATM machine is impermissible; as it ultimately aids in sin; so too should be the Shar’i ruling regarding the use of the card payment machines in vogue.

However there is a distinct difference between both these machines. As far as the ATM machine is concerned, the bank leases that specific area from the owner of the business and becomes the lessee. Hence the bank is one’s tenant on the premises and the bank is actually paying the lessor (from severely contaminated wealth) in order to allow them the right to conduct riba transactions on his premises. As for the card payment machine, the owner of the business hires it from the bank (at a specified rate in addition to a specific percentage charged on each individual transaction). In this case, the bank is not becoming the tenant on one’s premises and is not paying one for using one’s premises to conduct interest transactions. Rather the bank is charging a fee to the owner of the business for the permissible usage of the card payment machine. Thereafter if one uses the machine in a halaal way, not contravening any law of Shariah, the use of the machine will be permissible. On the other hand, if one uses the machine in a manner that contravenes the laws of Shariah and aids in sin, then obviously it will be impermissible. Hence hiring the card machine will be just like hiring any other equipment to use on one’s premises. If one utilises it correctly, it will be permissible.

 

Two ways of using the card payment machine

The card payment machine can be utilized in one of two ways. The first way is that at the time of payment the customer opts to pay for the purchased item through a straight transaction. Payment is effected by the bank on behalf of the customer and the customer is not charged interest. As far as this way is concerned, it is totally Shariah compliant and hence permissible. The second way is that the customer opts to pay for the purchased item through a budget transaction. In this case payment is effected through the bank and the purchaser is charged for the purchase in instalments including interest. The Ulama are in agreement that to use the machine in this manner is impermissible as one is becoming the direct means for the bank providing the customer with an interest bearing loan. Hence on account of aiding in sin, using the machine in this way is ruled as impermissible. In the Mubaaruk Ahaadith, Rasulullah (Sallallahu alaihi wasallam) had cursed such a person who becomes the means for facilitating the sin of interest and usury, as mentioned in the following narration:

عن جابر قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء (صحيح مسلم # 1598)

Hazrat Jaabir (Radhiyallahu Anhu) reported that Rasulullah (Sallallahu Alayhi Wasallam) cursed the one who consumes interest, pays interest, the scribe for the interest transaction and the witness to such a deal. Rasulullah (Sallallahu Alayhi Wasallam) said that all are equal in the sin.

 

The Shar’ee implications of being associated with a riba based institute

The conventional bank, which in reality is a riba based system, is aimed towards enslaving man to his carnal desires through the agency of providing him with loans on interest. Many people due to their limited vision and naivety view the benefits and privileges afforded to them by the bank (OD facility, etc.) as a means of their progress and advancement, only to realise at the end that they have been entrapped in the snare of Shaitaan. The outcome of these loans is that one will live beyond one’s means, labouring under the misconception and fallacy that the bank will always aid one and be at one’s side in the hour of need.  The pitiful result is that one eventually finds oneself drowning in a sea of debts, enslaved to the conventional banks in trying to pay off the interest on the loan which in many cases eventually exceeds the actual loan. Islam has strongly condemned this inhumane system in such unequivocal and categorical terms in the Holy Qur’aan that no other evil has been condemned in this manner in the Qur’aan. Allah Ta`ala says:

يـأَيُّهَا الَّذينَ ءامَنُوا اتَّقُوا اللَّـهَ وَذَروا ما بَقِىَ مِنَ الرِّبوا إِن كُنتُم مُؤمِنينَ ﴿٢٧٨﴾ فَإِن لَم تَفعَلوا فَأذَنوا بِحَربٍ مِنَ اللَّـهِ وَرَسولِهِ وَإِن تُبتُم فَلَكُم رُءوسُ أَمولِكُم لا تَظلِمونَ وَلا تُظلَمونَ ﴿٢٧٩﴾ ﴿ البقرة ﴾

O you who believe, fear Allah and give up all interest dealings, if you are believers. But if you do not desist from it, then be prepared to wage a war against Allah and His Rasul (Sallallahu Alayhi Wasallam). However if you repent, then you will be allowed to take back your capital; do not deal unjustly, and you shall not be dealt with unjustly.

Rasulullah (Sallallahu Alayhi Wasallam) is reported to have said:

عن عبد الله بن حنظلة غسيل الملائكة قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية ( مسند أحمد # 21957)

Hazrat Abdullah bin Hanzhalah (radhiyallahu anhu) reported that Rasulullah (Sallallahu Alayhi Wasallam) said: “Consuming one dirham of riba knowingly is worse than committing zina thirty-six times.”

On the occasion of the farewell pilgrimage, Rasulullah (Sallallahu Alayhi Wasallam) declared:

قال رسول الله صلى الله عليه وسلم إن دماءكم وأموالكم عليكم حرام كحرمة يومكم هذا فى شهركم هذا فى بلدكم هذا ألا إن كل شىء من أمر الجاهلية تحت قدمى موضوع … وربا الجاهلية موضوع وأول ربا أضعه ربانا ربا عباس بن عبد المطلب فإنه موضوع كله (سنن أبي داود # 1907)

“Indeed your life and wealth is sacred like the sanctity of this day, in this auspicious month, in this blessed land. Remember! All pre Islamic ways and practices (against the Deen of Islam) are abolished beneath my feet…. All interest dealings which used to take place in the pre Islamic era (jaahiliyyah) are all abolished in Islam. The first transaction of riba I abolish is the riba owed to my uncle Abbas ibn Abdil Muttalib.”

Why is riba condemned in Shari’ah?

The western economic system based on interest has resulted in concentrating the wealth and resources in the hands of few individuals. Monies of the rich are pooled in banks and offered to the poor according to their financial status. The wealth of the rich is loaned to the poor under the disguise of fulfilling their needs and requirements with the condition of interest attached, thereby making it extremely difficult for them to continue life. The outcome is that the wealthy thrive through the blood and sweat of the poor. Hence they create monopolies and become richer while the poor become poorer in slogging to pay off their debts to the rich. In essence, riba has achieved nothing besides widening the gap between the rich and the poor, causing man to fall deeper into the abyss of destruction. Worst of all, it gradually sucks the blood of the poor and enslaves them with slavery that is not in the form of shackles and chains, rather in the form of anxiety and sleepless nights. Many countries deficit accounts run into billions due to the interest bearing loans that are borrowed from other countries, the brunt of which is suffered by none but the citizens of the borrowing countries. The reality of the matter is that today’s ten richest men in the world own more than the combined wealth of 48 poor countries of the world. Millions are malnourished, lack access to pure water, underprivileged in terms of the basic necessities of life and are deprived of education.

In contrast, Islam advocates brotherhood and showing kindness and compassion to the creation. One is permitted and encouraged to earn a halaal living. However this must be done together with maintaining a balance and with fulfilling the needs of the creation.

 

A question was sent to Hazrat Mufti Ebrahim Salejee Saheb (Muddazilluhu) with regard to interest. Hazrat Mufti Saheb’s fatwa is reproduced hereunder for the general benefit of the readers.

How do you live in the UK without participating in interest?

Q: My question pertains to interest which I know is forbidden in Islam and is seen as a great sin. But in the UK through mortgages, insurances etc. it seems virtually impossible to avoid riba/interest. I have looked into Islamic banking in the UK but I see that as an awful alternative as it still essentially charges riba but with some clever play on words and has been dismissed by the consensus of scholars. So my question is: how do you live in the UK without participating in interest as I am struggling to see alternatives?

A: The prohibition of interest is clearly and explicitly mentioned in the Noble Qur’aan. Allah Ta`ala states: “And Allah has permitted sale and prohibited riba – interest.” [2:275][14]

On the Day of Qiyaamah, the one who consumed interest will wake up in such a state of bewilderment and shock that it will seem as if he has been affected by the evil touch of Shaitaan. Allah Ta`ala speaks of this in another aayah: “Those who consumed interest will rise [on the Day of Qiyaamah] like the one who has been afflicted by the evil touch of Shaitaan.”[15]

In yet another aayah, Allah Ta`ala sounds an extremely severe warning to those who deal in interest despite understanding its evil and prohibition. Allah Ta`ala says: “If you do not do so [desist from dealing in interest] then be prepared to wage war against Allah and His Rasul (Sallallahu Alayhi Wasallam).”[16]

In Surah Aal-e-Imraan, Allah Ta`ala has sounded another warning. Allah Ta`ala says: “O you who believe, do not consume interest multiplied manifold and fear Allah so that you be successful. And fear the fire (of Jahannum) which has been prepared for the disbelievers.”[17]

Commenting on this aayah, Imaam Abu Hanifah (Rahmatullah Alayh) said: “This is the most fearsome aayah in the entire Qur’aan Shareef, for Allah has warned the believers of the fire of Jahannum which has been prepared for the disbelievers, if they do not refrain from the haraam of interest.”

Nabi (Sallallahu Alayhi Wasallam) has also sounded stern warnings against those who consume riba.

Abdullah bin Hanzhalah (Radhiyallahu Anhu) reported that Rasulullah (Sallallahu Alayhi Wasallam) said: “Consuming one dirham of riba knowingly is worse than committing zina thirty-six times.”[18]

In another hadeeth, Nabi (Sallallahu Alayhi Wasallam) is reported to have mentioned: “The fire of Jahannum is more deserving for the one who nourished his body with haraam (riba).”[19]

Jaabir (radhiyallahu anhu) reported that Rasulullah (Sallallahu Alayhi Wasallam) cursed the one who consumes interest, pays interest, the scribe of the interest based deal and the witness to such a deal.”[20]

Interest outwardly seems to be a means of increase in wealth, yet in reality it is a means of decrease. Nabi (Sallallahu Alayhi Wasallam) said: “No matter how much the interest may be, but it will result in decrease (of wealth).”[21]

Any sensible and understanding person will appreciate the severity of the prohibition of interest in the above-mentioned aayaat and ahaadeeth.

When the prohibition of riba (interest) was revealed, the general Muslim public were undergoing constraints much worse than what the present day Muslims face. For months on end not even a fire could be lit in the houses of many. Stones had to be tied on their bellies to fight the pangs of starvation and hunger. They did not have sufficient clothing to cover their entire bodies. Nights would be spent in darkness, for a lamp could not be lit to provide light. Their infant children would constantly cry out of hunger. Nabi (Sallallahu Alayhi Wasallam) himself had to give his armour which he used in jihaad as collateral for the grains that he purchased from a Jew in order to provide for the needs of his blessed wives. He eventually left this world without being able to release the armour.

The greatest solution to the present economic crisis is the inculcating of contentment in our lives. Despite the severe constraints that the Muslims were facing during the era of Rasulullah (Sallallahu Alayhi Wasallam), yet Allah Ta`ala commanded Nabi (Sallallahu Alayhi Wasallam) not to cast his gaze at the worldly riches of the kuffaar.

Involving oneself in interest will bring no benefit to an individual. In fact, it will be a means of loss and detriment, as is understood from the aforementioned Hadith wherein Rasulullah (Sallallahu Alayhi Wasallam) said: “No matter how much the interest may be, but it will eventually decrease (and result in loss).”

In another aayah of the Qur’aan, Allah Ta`ala speaks of the evil worldly consequence of interest: “Allah Ta`ala obliterates riba.”[22]

Hence a Muslim should totally refrain from dealing in interest. Muslims can never progress by means of something which Allah Ta`ala has explicitly prohibited, nor will it be a solution to their problems and difficulties.

Adopting the ways of the kuffaar will in no way bring a person anywhere close to success.

Nabi (Sallallahu Alayhi Wasallam) never worried about his ummat having to face poverty and financial constraints, for their purpose of life is something much greater and nobler than merely amassing worldly riches. Their purpose is pleasing Allah Ta`ala and earning maximum rewards for the hereafter.

In one Hadith Rasulullah (Sallallahu Alayhi Wasallam) mentioned: “I do not fear faqr (poverty) befalling you, but I fear that the world would be spread out before you as it was spread out to those before you. Then you would compete with one another in amassing its riches as they had competed, eventually leading to your destruction and ruin as it had destroyed them.” [23]

Ibnu Abbas (radhiyallahu anhuma) reported that Rasulullah (Sallallahu Alayhi Wasallam) said: “Whoever suffers from hunger or want and he conceals his need, Allah Ta`ala takes the responsibility of sustaining him with halaal sustenance for a whole year.”[24]

In such times of constraints and hardship, a mu’min’s focus should be to Allah Ta`ala, for it is only Allah’s assistance that would be able to help a person out of the predicament that he is facing.

Further, one should live within his means and budget his spending. If one is really in debts then he should request his creditors to grant him some leniency and respite. (Adapted from Fatawaa Mahmoodiyyah, vol 17)

We make dua that Allah Ta’ala guides the Ummah towards earning halaal, emulating the Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) and refraining from any involvement in riba (interest).

 

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)


[1] ولا يجوز بيع الحر والخمر والخنزير والميتة كذا في التهذيب (هندية 3/116)

[2] قال ولا يجوز الاستئجار على الغناء والنوح وكذا سائر الملاهي لأنه استئجار على المعصية والمعصية لا تستحق بالعقد (هداية 3/303)

[3] قوله ( وكره بيع السلاح من أهل الفتنة لأنه إعانة على المعصية ) قيد بالسلاح لأن بيع ما يتخذ منه السلاح كالحديد ونحوه لا يكره لأنه لا يصير سلاحا إلا بالصنعة نظيره بيع المزامير يكره ولا يكره بيع ما يتخذ منه المزامير وهو القصب والخشب وكذا بيع الخمر باطل ولا يبطل بيع ما يتخذ منه وهو العنب كذا في البدائع وذكر الشارح أن بيع الحديد لا يجوز من أهل الحرب ويجوز من أهل البغي والفرق أن أهل البغي لا يتفرغون لعمله سلاحا لأن فسادهم على شرف الزوال بخلاف أهل الحرب اه … وسيأتي إن شاء الله تعالى في الحظر والإباحة تمامه أطلق في أهل الفتنة فشمل البغاة وقطاع الطريق واللصوص قوله (وإن لم يدر أنه منهم لا) أي لا يكره البيع لأن الغلبة في الأمصار لأهل الصلاح وظاهر كلامهم في الأول أن الكراهة تحريمية لتعليلهم بالإعانة عن المعصية والله أعلم بالصواب (البحر الرائق 5/154)

[4] مسألة : قال (موفق الدين الحنبلي) : (وبيع العصير ممن يتخذه خمرا باطل) وجملة ذلك أن بيع العصير لمن يعتقد أنه يتخذه خمرا محرم وكرهه الشافعي وذكر بعض أصحابه أن البائع إذا اعتقد أنه يعصرها خمرا فهو محرم وإنما يكره إذا شك فيه (المغني لابن قدامة 1/908)

وكذا يمنع بيع كل شيء علم أن المشتري قصد به أمرا لا يجوز كبيع جارية لأهل الفساد أو مملوك (حاشية الدسوقي على الشرح الكبير 4/10)

قال العلامة المحقق محمد بن أحمد بن محمد في تقريراته على حاشية الدسوقي لمذهب المالكية: (قوله: كبيع جارية لأهل الفساد) أي أو بيع أرض لتتخذ كنيسة أو خمارة والخشبة لمن يتخذها صليبه والعنب لمن يعصره خمرا والنحاس لمن يتخذه ناقوسا، وكذا يمنع أن يباع للحربيين آلة الحرب من سلاح أو كراع أو سرج وكل ما يتقون به في الحرب من نحاس أو خباء أو ماعون ويجبرون على إخراج ذلك، وأما بيع الطعام لهم فقال ابن يونس عن ابن حبيب يجوز في الهدنة، وأما في غير الهدنة فلا يجوز، والذي في المعيار عن الشاطبي أن المذهب المنع مطلقا وهو الذي عزاه ابن فرحون في التبصرة وابن جزي في القوانين لابن القاسم وذكر في المعيار أيضا عن الشاطبي أن بيع الشمع لهم ممنوع إذا كانوا يستعينون به على إضرار المسلمين، فإن كان لأعيادهم فمكروه، انظر بن. (قوله: وأجبر المشتري من غير فسخ للبيع على إخراجه) هذا هو المشهور كما قال المازري: وهو مذهب المدونة ومقابله أنه يفسخ البيع إذا كان المبيع قائما. ونسبه سحنون لأكثر أصحاب مالك قال ابن رشد: والخلاف مقيد بما إذا علم البائع أن المشتري كافر أما إذا ظن أنه مسلم، فإنه لا يفسخ بلا خلاف ويجبر على إخراجه من ملكه ببيع ونحوه (حاشية الدسوقي على الشرح الكبير 4/10)

[5] فصل : استئجار ما منفعته محرمة

ولا يجوز الاستئجار على كتابة شعر محرم ولا بدعة ولا شيء محرم لذلك ولا يجوز الاستئجار على حمل الخمر لمن يشربها ولا على حمل خنزير ولا ميتة لذلك وبهذا قال أبو يوسف ومحمد و الشافعي …. وقد روي عن أحمد فيمن حمل خنزيرا أو ميتة أو خمرا لنصراني أكره أكل كرائه ولكن يقضى للحمال بالكراء فإذا كان لمسلم فهو أشد (المغني ص1293)

[6] وكذلك لو أن ذميا استأجر مسلما يحمل له خمرا فهو على هذا عند أبي يوسف ومحمد رحمهما الله لا يجوزان العقد لأن الخمر يحمل للشرب وهو معصية والاستئجار على المعصية لا تجوز والأصل فيه قوله صلى الله عليه وسلم: “لعن الله في الخمر عشرا” وذكر في الجملة حاملها والمحمولة إليه وأبو حنيفة رحمه الله يقول يجوز الاستئجار وهو قول الشافعي رحمه الله لأنه لا يتعين عليه حمل الخمر فلو كلفه بأن يحمل عليه مثل ذلك فلا يستوجب الأجر ولأن حمل الخمر قد يكون للإراقة وللصب في الخل ليتخلل فهو نظير ما لو استأجره ليحمل ميتة وذلك صحيح فهذا مثله إلا أنهما يفرقان فيقولان الميتة تحمل عادة للطرح وإماطة الأذى فأما الخمر يحمل عادة للشرب والمعصية. وذكر هشام عن محمد رحمهما الله قال ابتلينا بمسئلة وهو أن مسلما استؤجر على أن ينقل جيفة ميتة من المشركين من بلد إلى بلد فكذلك قال أبو يوسف رحمه الله لا أجر له لأنه أنما يحمل حمل الجيفة إلى المقبرة لإماطة الأذى فأما حملهما من بلد إلى بلد فهو معصية لا يجوز الاستئجار عليه وقلت أنا إن كان الأجير عالما بما أمر بحمله فلا أجر له أيضا وإن لم يعلم بذلك فله الأجر لمعنى الغرور واستئجار الذمي الدابة من المسلم أو السفينة لينقل عليها خمرا على الخلاف الذي بينا.

وإن استأجر ذمي ذميا لشيء من ذلك فهو جائز وكذلك لو استأجره يرعى له خنازير لأن الخمر والخنزير مال متقوم في حقهم بمنزلة الشاة والبعير في حقنا وإن استأجره ليبيع له ميتة أو دما لم يجز لأن هذا ليس بمال في حق أحد فحكمهم فيها كحكم المسلمين. (المبسوط للسرخسي 16/39-38)

ومن استأجر حمالا يحمل له الخمر فله الأجر في قول أبي حنيفة وعند أبي يوسف ومحمد لا أجر له كذا ذكر في الأصل وذكر في الجامع الصغير أنه يطيب له الأجر في قول أبي حنيفة وعندهما يكره لهما أن هذه إجارة على المعصية لأن حمل الخمر معصية لكونه إعانة على المعصية وقد قال الله عز وجل { ولا تعاونوا على الإثم والعدوان } ولهذا لعن الله تعالى عشرة منهم حاملها والمحمول إليه ولأبي حنيفة أن نفس الحمل ليس بمعصية بدليل أن حملها للإراقة والتخليل مباح وكذا ليس بسبب للمعصية وهو الشرب لأن ذلك يحصل بفعل فاعل مختار وليس الحمل من ضرورات الشرب فكانت سببا محضا فلا حكم له كعصر العنب وقطفه والحديث محمول على الحمل بنية الشرب وبه نقول إن ذلك معصية ويكره أكل أجرته ولا تجوز إجارة الإماء للزنا لأنها إجارة على المعصية وقيل فيه نزل قوله تعالى ولا تكرهوا فتياتكم على البغاء إن أردن تحصنا لتبتغوا عرض الحياة الدنيا وروي عن رسول الله أنه نهى عن مهر البغي وهو أجر الزانية على الزنا (بدائع الصنائع 4/190)

[7] حدثنا عبد الله بن منير قال سمعت أبا عاصم عن شبيب بن بشر عن أنس بن مالك قال : لعن رسول الله صلى الله عليه و سلم في الخمر عشرة عاصرها ومتعصرها وشاربها وحاملها والمحمولة إليه وساقيها وبائعها وآكل ثمنها والمشتري لها والمشتراة له (ترمذي #1295)

قال العلامة رشيد أحمد الكنكوهي: [عاصرها] المرتكب لفعل العصر والمعتصر من يرتكب له والظاهر أن العاصر من يرتكب العصر لغيره والمعتصر لنفسه، وفي حكم العاصر كل من اهتم لأمرها وسعى في إعدادها، فأم الأجير لحملها فلم يوجدها ولا هو ساع في إيجادها فلا يقاس أحدهما على الآخر، والحامل هو الحامل ليشرب فلا يدخل فيه من استأجره ذمي ليحمل خمره إلى بلدة كذا لما أنه لم يحمل لذلك، وإن لم يخل فعله هذا عن كراهة إلا أنه لايحرم عليه أجرته. (الكوكب الدري 2/328)

[8] أن الذمي إن استأجر دارا من مسلم في المصر فأراد أن يتخذها مصلى للعامة ويضرب فيها بالناقوس له ذلك ولرب الدار وعامة المسلمين أن يمنعوه من ذلك على طريق الحسبة لما فيه من إحداث شعائر لهم وفيه تهاون بالمسلمين واستخفاف بهم كما يمنع من إحداث ذلك في دار نفسه في أمصار المسلمين ولهذا يمنعون من إحداث الكنائس في أمصار المسلمين قال النبي لا خصاء في الإسلام ولا كنيسة أي لا يجوز إخصاء الإنسان ولا إحداث الكنيسة في دار الإسلام في الأمصار ولا يمنع أن يصلي فيها بنفسه من غير جماعة لأنه ليس فيه ما ذكرناه من المعنى ألا ترى أنه لو فعل ذلك في دار نفسه لا يمنع منه ولو كانت الدار بالسواد ذكر في الأصل أنه لا يمنع من ذلك لكن قيل أن أبا حنيفة إنما أجاز ذلك في زمانه لأن أكثر أهل السواد في زمانه كانوا أهل الذمة من المجوس فكان لا يؤدي ذلك إلى الإهانة والاستخفاف بالمسلمين وأما اليوم فالحمد لله عز وجل فقد صار السواد كالمصر فكان الحكم فيه كالحكم في المصر وهذا إذا لم يشرط ذلك في العقد فأما إذا شرط بأن استأجر ذمي دارا من مسلم في مصر من أمصار المسلمين ليتخذها مصلى للعامة لم تجز الإجارة لأنه استئجار على المعصية (بدائع الصنائع 4/176)

[9] وإذا استأجر الذمي من المسلم بيتا ليبيع فيه الخمر لم يجز لأنه معصية فلا ينعقد العقد عليه ولا أجر له عندهما وعند أبي حنيفة رحمه الله يجوز والشافعي رحمه الله يجوز هذا العقد لأن العقد يرد على منفعة البيت ولا يتعين عليه بيع الخمر فيه فله أن يبيع فيه شيئا آخر يجوز العقد لهذا ولكنا نقول تصريحهما بالمقصود لا يجوز اعتبار معنى آخر فيه وما صرحا به معصية وكذلك لو أن ذميا استأجر مسلما يحمل له خمرا فهو على هذا عند أبي يوسف ومحمد رحمهما الله لا يجوزان العقد لأن الخمر يحمل للشرب وهو معصية والاستئجار على المعصية لا تجوز والأصل فيه قوله صلى الله عليه وسلم: “لعن الله في الخمر عشرا” وذكر في الجملة حاملها والمحمولة إليه وأبو حنيفة رحمه الله يقول يجوز الاستئجار وهو قول الشافعي رحمه الله لأنه لا يتعين عليه حمل الخمر فلو كلفه بأن يحمل عليه مثل ذلك فلا يستوجب الأجر ولأن حمل الخمر قد يكون للإراقة وللصب في الخل ليتخلل فهو نظير ما لو استأجره ليحمل ميتة وذلك صحيح فهذا مثله إلا أنهما يفرقان فيقولان الميتة تحمل عادة للطرح وإماطة الأذى فأما الخمر يحمل عادة للشرب والمعصية. وذكر هشام عن محمد رحمهما الله قال ابتلينا بمسئلة وهو أن مسلما استؤجر على أن ينقل جيفة ميتة من المشركين من بلد إلى بلد فكذلك قال أبو يوسف رحمه الله لا أجر له لأنه أنما يحمل حمل الجيفة إلى المقبرة لإماطة الأذى فأما حملهما من بلد إلى بلد فهو معصية لا يجوز الاستئجار عليه وقلت أنا إن كان الأجير عالما بما أمر بحمله فلا أجر له أيضا وإن لم يعلم بذلك فله الأجر لمعنى الغرور واستئجار الذمي الدابة من المسلم أو السفينة لينقل عليها خمرا على الخلاف الذي بينا.

وإن استأجر ذمي ذميا لشيء من ذلك فهو جائز وكذلك لو استأجره يرعى له خنازير لأن الخمر والخنزير مال متقوم في حقهم بمنزلة الشاة والبعير في حقنا وإن استأجره ليبيع له ميتة أو دما لم يجز لأن هذا ليس بمال في حق أحد فحكمهم فيها كحكم المسلمين. (المبسوط للسرخسي 16/39-38)

(و) جاز (إجارة بيت بسواد الكوفة) أي قراها (لا بغيرها على الأصح) وأما الأمصار وقرى غير الكوفة فلا يمكنون لظهور شعار الإسلام فيها وخص سواد الكوفة، لأن غالب أهلها أهل الذمة (ليتخذ بيت نار أو كنيسة أو بيعة أو يباع فيه الخمر) وقالا لا ينبغي ذلك لأنه إعانة على المعصية وبه قالت الثلاثة زيلعي. (رد المحتار 6/392)

[10] (و) جاز (بيع عصير) عنب (ممن) يعلم أنه (يتخذه خمرا) لأن المعصية لا تقوم بعينه بل بعد تغيره وقيل يكره لإعانته على المعصية ونقل المصنف عن السراج والمشكلات أن قوله ممن أي من كافر أما بيعه من المسلم فيكره ومثله في الجوهرة والباقاني وغيرهما زاد القهستاني معزيا للخانية أنه يكره بالاتفاق. (بخلاف بيع أمرد ممن يلوط به وبيع سلاح من أهل الفتنة) لأن المعصية تقوم بعينه ثم الكراهة في مسألة الأمرد مصرح بها في بيوع الخانية وغيرها واعتمده المصنف على خلاف ما في الزيلعي والعيني وإن أقره المصنف في باب البغاة. (رد المحتار 6/392)

ولو استأجر رجلا لينحت له أصناما، أو ليزخرف له بيتا بالتماثيل فلا أجر له كما لو استأجر نائحة، أو مغنية، وإن استأجر لينحت له طنبورا أو بربطا، ففعل طاب له الأجر إلا أنه يأثم به (فتاوى قاضي خان 2/226)

[11] قال الشيخ المفتي شفيع رحمه الله في تحقيقه حول هذه المسئلة (تفصيل الكلام في مسئلة الإعانة على الحرام):

والثاني: بتصريح المعصية في صلب العقد: كمن قال: بعنى هذا العصير، لأتخذه خمرا ، فقال بعته ، أو أجرلي بيتك لأبيع فيه الخمر فقال أجرته، فإنه بهذا التصريح تضمن نفس العقد معصية مع قطع النظر عما يحدث بعد ذلك من إتخاذه خمرا وبيع الخمر فيه، وذلك لما في (إجارات) ((المبسوط)) للسرخسي: وإذا استأجر الذمي من المسلم بيتا؛ ليبيع فيه الخمر لم يجز؛ لأنه معصية فلا ينعقد العقد عليه، ولا أجر له عندهما، وعند أبي حنيفة رحمه الله: يجوز، والشافعي يجوز هذا العقد، ولكنا نقول تصريحهما بالمقصود لا يجوّز اعتبار معنى آخر فيه، وما صرحا به معصية. اهـ. ((مبسوط)) (16/38).

قلت: وقول أبي حنيفة له الأجر؛ لا يستلزم أيضا جواز هذا الفعل بمعنى رفع الإثم ؛ بل ظاهر اللفظ بمعنى تصحيح العقد فقط. كما صرح به في عبارة ((الأصل)): فجاز. انتهى كلام الشيخ المفتي شفيع رحمه الله.

أقول: ومما يدل على ما قال الشيخ المفتي شفيع رحمه الله من استحقاق الأجر وعدم رفع الإثم

[12] لأن المعصية لم تقم بفعل الموجر ولكنه سبب قريب وصورة إعانة للمعصية، فيكره لأجله إن كان له علم بتلك المعصية قبل عقد الإجارة. وهذا مفاد كلام الإمام محمد في شرح السير الكبير الآتي ذكره.

[13] وإذا استأجر الذمي من المسلم دارا يسكنها فلا بأس بذلك وإن شرب فيها الخمر أو عبد فيها الصليب أو أدخل فيها الخنازير ولم يلحق المسلم في ذلك بأس لأن المسلم لا يؤاجرها لذلك إنما آجرها للسكنى كذا في المحيط (الفتاوى الهندية 4/450)

ولا بأس بأن يؤاجر المسلم دارا من الذمي ليسكنها فإن شرب فيها الخمر أو عبد فيها الصليب أو دخل فيها الخنازير لم يلحق المسلم إثم في شيء من ذلك لأنه لم يؤاجرها لذلك والمعصية في فعل المستأجر وفعله دون قصد رب الدار فلا إثم على رب الدار في ذلك كمن باع غلاما ممن يقصد الفاحشة به أو باع جارية ممن لا يشتريها أو يأتيها في غير المأتى لم يلحق البائع إثم في شيء من هذه الأفعال التي يأتي بها المشتري وكذلك لو اتخذ فيها بيعة أو كنيسة أو باع فيها الخمر بعد أن يكون ذلك في السواد ويمنعون من إحداث ذلك في الأمصار (مبسوط 16/75)

فإن اشتروا دورا للسكنى فأرادوا أن يتخذوا دارا منها كنيسة أو بيعة أو بيت نار يجتمعون فيها لصلاتهم منعوا من ذلك .لما في إحداث ذلك من صورة المعارضة للمسلمين في بناء المساجد للجماعات وفيه ازدراء بالدين واستخفاف بالمسلمين .وكذلك يمنعون من إظهار بيع الخمور والخنازير ونكاح ذوات المحارم في هذا المصر .لأن في هذا الإظهار معنى الاستخفاف بالمسلمين ، ومقصودهم يحصل بدون الإظهار . ولا ينبغي لأحد من المسلمين أن يؤاجرهم بيتا لشيء من ذلك لما فيه من صورة الإعانة إلى ما يرجع إلى الاستخفاف بالمسلمين ، فإن آجرهم فأظهروا شيئا من ذلك في تلك الدار منعهم صاحب البيت وغيره من ذلك ، على سبيل النهي عن المنكر ، وهو في ذلك كغيره ، ولا يفسخ عقد الإجارة بهذا ، بمنزلة ما لو أجر بيته من مسلم فكان يجمع الناس فيه على الشراب أو يبيع المسكر فيه فإنه يمنعه من ذلك على سبيل النهي عن المنكر ولا تفسخ الإجارة لأجله .لأن المنع من هذا ليس لمعنى يتصل بعقد الإجارة .وإن اتخذ فيه مصلى لنفسه خاصة لم يمنع من ذلك .لأن هذا من جملة السكنى ، وقد استحق ذلك بالإجارة ، وإنما يمنع مما فيه صورة المعارضة للمسلمين في إظهار أعلام الدين ، وذلك بأن يبنيه كنيسة يجتمعون فيها لصلاتهم . (شرح سير الكبير 4/248)

قلت: قال الشيخ مولانا محمد شفيع: أفاد كلام الإمام محمد هذا جواز الإجارة إذا لم يعلم بقصده، وهذا هو التوفيق الحسن بين كلام المانعين كقاضي خان والمجوزين كالزبلعي وغيره بأن المنع عند العلم والجواز عند عدمه.

[14] وَأَحَلَّ اللَّـهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ﴿البقرة: ٢٧٥﴾

[15] الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ﴿البقرة: ٢٧٥﴾

[16] فَإِن لَم تَفعَلوا فَأذَنوا بِحَربٍ مِنَ اللَّـهِ وَرَسولِهِ ﴿البقرة: 279﴾

[17] يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿آل عمران: ١٣٠﴾

[18] عن عبد الله بن حنظلة غسيل الملائكة قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية ( مسند أحمد # 21957)

[19] عن جابر بن عبد الله أن النبي صلى الله عليه وسلم قال لكعب بن عجرة … يا كعب بن عجرة إنه لا يدخل الجنة لحم نبت من سحت النار أولى به ( مسند أحمد # 14441)

[20] عن جابر قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء ( صحيح مسلم # 1598)

[21] عن ابن مسعود أن النبي صلى الله عليه وسلم قال الربا وإن كثر فإن عاقبته تصير إلى قل (مسند أحمد # 3754)

[22] يَمْحَقُ اللَّـهُ الرِّبَا ﴿البقرة: ٢٧٦﴾

[23] عن المسور بن مخرمة أنه أخبره أن عمرو بن عوف الأنصاري وهو حليف لبني عامر بن لؤي وكان شهد بدرا أخبره أن رسول الله صلى الله عليه وسلم … قال فأبشروا وأملوا ما يسركم فوالله لا الفقر أخشى عليكم ولكن أخشى عليكم أن تبسط عليكم الدنيا كما بسطت على من كان قبلكم فتنافسوها كما تنافسوها وتهلككم كما أهلكتهم (صحيح البخاري # 3158)

[24] عن ابن عباس قال : قال رسول الله صلى الله عليه و سلم : من جاع أو احتاج فكتمه الناس كان حقا على الله عز و جل أن يرزقه رزق سنة من حلال ( شعب الإيمان # 10054)

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The impermissibility of earning eBucks points through the bank https://ihyaauddeen.co.za/?p=6049 https://ihyaauddeen.co.za/?p=6049#respond Sat, 25 Jan 2014 05:28:00 +0000 http://ihyaauddeen.co.za/?p=6049 Q: What is the shar`ee ruling on eBucks points earned through the bank?

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A: Before addressing this pertinent issue, it is of paramount importance for us to understand the Islamic way of earning wealth as opposed to the way wealth is earned through the riba based systems of the bank. We hope that through a comparative study between the two and through closely examining how banks operate, one will be in a better position to judge the status of the wealth and benefits acquired through the bank in the light of Shari’ah.

In Islam the permissible and legitimate way of earning a halaal livelihood is through Islamic trade and commerce (dealings sanctioned by Shariah). Allah Ta’ala states:

وأحل الله البيع وحرم الربوا

Allah Ta’ala has permitted trade (as a means of livelihood) and condemned interest dealings

In this verse of the Holy Quraan, Allah Ta’ala draws our attention towards the underlying principle that governs the earning of halaal and haraam. Allah Ta’ala has sanctioned the profit earned through a business transaction as halaal and declared the wealth earned through riba (interest dealings) as haraam. Halaal wealth in the eyes of Shariah is that wealth which is acquired through effecting a business transaction. The transaction is effected between the purchaser and the seller through a proposal and acceptance. The outcome is that both parties acquire ownership of the respective commodities by means of the sale. Thus in the Islamic way of earning wealth, the commodity has been used as the essential means of acquiring profit. Apart from this we observe that in a business transaction both parties gain monetarily and are satisfied mentally. Each party is given an equal chance to deal freely and to profit according to his personal choice.

On the other hand, opposed to the halaal system of acquiring wealth (which is effected through a business transaction) is wealth acquired through riba (interest dealings). In an interest deal, one party gains while the other stands to lose. The transaction is effected by one party giving a loan to the other with the precondition that at the time of repaying the loan, the latter pays extra, either in cash or kind. This inhumane system was in vogue in the pre-Islamic era. However with the advent of Islam, all inhumane and barbaric practices and customs were abolished. It was in this regard that Allah Ta’ala revealed the following verse of the Holy Quraan.

يَأَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَوا أَضْعَافًا مُّضَعَفَةً وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿آل عمران: ١٣٠﴾

O you who believe, do not consume interest multiplied manifold and fear Allah so that you may be successful.

Now consider the riba system of conventional banks and other such institutions in contrast to the Islamic system. One will find that the riba system diametrically opposes the principles of Islam. The conventional banks operate through accepting wealth from the people and loaning it to others on interest. Hence, the primary medium utilized by the conventional banks in reaching the goal is not a commodity which is sold for profit, as is the case in the Islamic system, rather it is dealing in money in exchange of money with interest.

 

Income of the bank

The bank has many sources of income. Apart from the deposits of depositors, the income of the bank can be essentially distributed into three types:

  1. Interest that is generated through financing, such as home loans, vehicle financing, import/export financing, asset (equipment) financing, etc.
  2. Companies wherein the bank invests on interest.
  3. Income acquired through bank charges [1].

From all these various sources of income, the main sources of income of banks are the first and second source i.e. interest that is generated through financing activities and interest bearing investments of the bank. Hence, the major income of the bank is earned from haraam. As far as depositing one’s money in the bank is concerned the ulama explain that if one does so with the intention of gaining the returns the bank distributes among its depositors it will be totally impermissible. However if one deposits the money in the bank with the intention of safekeeping and making payments through the bank without benefitting in any way from the bank’s interest it will be permissible. The reason for the ulama allowing one to keep one’s money in the bank is that in current times it is not possible for businesses to run without dealing with the banks (securing one’s money in the bank, making payments etc.). Hence, permission has been granted for one to deal with the banks to the point of need.

 

eBucks – Permissible or not?

We have understood from the above that the bank is a riba based institute. Their main aim and goal is to promote interest and usury in the world through providing interest bearing loans to the public and distributing returns to its depositors at a fixed interest rate.

On account of the fact that the banks entire operation revolves around riba, the Ulama’ are unanimous that it is impermissible for one to accept the riba (interest amount) distributed by the bank to its clients (i.e. depositors) as this is earning money through money loaned to the bank. Up to this point there is no contention among the Ulama’. Instead everybody agrees that the interest amount is being given in exchange of the money one has loaned to the bank in the form of deposits. However, the eBucks points being given by banks has currently become a point of contention among the Ulama’.

In order to ascertain the position of eBucks in Shari’ah, it is necessary that the issue of interest be fully understood from every angle.

Interest is completely prohibited in the Qur’an and Sunnah. Allah Ta’ala has declared war upon those who consume interest [2]. Interest is so greatly accursed that Rasulullah (Sallallahu Alayhi Wasallam) has invoked the curse of Allah Ta’ala upon the one who takes interest, the one who gives it as well as the scribes and witnesses of the transaction [3]. The severity of interest is so extreme that Rasulullah (Sallallahu Alayhi Wasallam) has described it as worse than fornicating thirty six times [4]. Thus interest is no light matter. It is among the worst crimes and the most severe sins. The one who consumes interest is such a serious criminal that Allah Ta’ala Himself declares war against him. The statement of Hadhrat Umar (Radhiyallahu anhu) is explicit in this regard:

دعو الربا والريبة . رواه ابن ماجة

“Forsake interest as well as what has the whiff of interest in it.”

Due to the severity of the sin of interest, Rasulullah (Sallallahu Alayhi Wasallam) has forbidden taking any gift or benefit from the debtor as this too constitutes interest. Hazrat Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said:

وعن أنس عن النبي صلى الله عليه وسلم قال: «إذا أقرض الرجل الرجل فلا يأخذ هدية» . رواه البخاري في تاريخه هكذا في المنتقى

 “If any person has given someone a loan, he should not accept any gift from the debtor.”

Another narration warns against taking any benefit in more detail. Rasulullah (Sallallahu Alayhi Wasallam) is reported to have said:

وعن أنس قال: قال رسول الله صلى الله عليه وسلم: «إذا أقرض أحدكم قرضا فأهدي إليه أو حمله على الدابة فلا يركبه ولا يقبلها إلا أن يكون جرى بينه وبينه قبل ذلك» . رواه ابن ماجه والبيهقي في شعب الإيمان

“If you have given a loan to some person and he (the debtor) wishes to give you a gift, or wishes to offer you a lift on his conveyance (due to being indebted to you), then do not accept his gift or his lift, except if the exchanging of gifts and giving lifts was a common practice between them even before giving him the loan”

Due to the emphasis on not accepting any benefit from the debtor, the Sahaabah (Radiyallahu Anhum) also exercised extreme caution in this regard. Hazrat Abu Burdah (Radiyallahu Anhu) relates: “When I came to Madinah, I met Abdullah bin Salaam (Radiyallahu Anhu). He said to me: You are living in a country (Syria) where dealing in interest is common. Therefore if anyone who owes you money gives you a load of straw, wheat or grain as a gift (due to being indebted to you) then do not accept his gift, for certainly it is interest.” [5]

The crux of the above discussion is that every form of interest is extremely deplorable and detestable in the sight of Shari’ah and hence has to be totally shunned. In order to fully comply with this extremely important injunction, it is imperative that the definition of interest be understood clearly.

The author of Hidaayah as well as other Hanafi jurists have defined interest in the following words:

لأن الربا هو الفضل المستحق لأحد المتعاقدين في المعاوضة الخالي عن عوض شرط فيه

Interest is that excess devoid of any compensation which either of the transacting parties is entitled to due to it being a pre-condition in that transaction. [6]

For instance Zaid has given a loan of R1000 to Bakr. They have mutually agreed that Bakr will pay back R1000 after one month and he will also allow Zaid to use his car for one day. The R1000 which will be paid back is in lieu of the R1000 received as a loan. The benefit of using Bakr’s car is devoid of any compensation. However, due to it being a pre-condition, it is interest and thus haraam. Likewise, if the pre-condition was that together with the loan of R1000, Zaid will also allow Bakr the use of his (Zaid’s) car for one day, this too will be interest. While this normally may be a rare situation, that the creditor is giving an extra benefit to the debtor, it nevertheless falls within the purview of the definition of interest, which clearly includes the excess which is devoid of any compensation which either of the transacting parties is entitled to due to it being a pre-condition.

Let us now examine the position of eBucks in the light of Shari’ah.

Firstly, what are eBucks? eBucks points are in reality a promise to award gifts to registered eBucks members in accordance to the number of points accumulated.

eBucks points are awarded either by the bank directly, when one uses one’s credit card to pay for any purchase, or are awarded by affiliated eBucks partner stores when goods are purchased from them. One can redeem the accumulated points by purchasing goods from that store in lieu of the points. Thus these points are actually maal (wealth) which can be used to make purchases.

In the case where the bank is directly awarding the eBucks, there are two possible situations: Either the credit card holder has money in his account or he does not have anything in his account.

In the case where one has money in his account, this money is actually a loan to the bank. Thus the eBucks points are a benefit devoid of compensation being received from the debtor (the bank). Since one signs up for eBucks, one becomes entitled to this benefit. Thus this benefit falls under the aforementioned definition of interest. Furthermore, it could be said that the benefit that he is receiving is on account of the loan that he has forwarded to the bank. In this regard the hadeeth is explicit:

عن فضالة بن عبيد صاحب النبي صلى الله عليه وسلم أنه قال: ” كل قرض جر منفعة فهو وجه من وجوه الربا [7]

Hadhrat Fadhaalah bin Ubaid (radhiyallahu anhu) said: “Every loan that becomes the means of extracting benefit (gifts, etc.) from the one the money was loaned to is a form of interest.”

The second case is where one does not have any money in the account. In this case the bank is loaning the money to the card holder. Due to being a registered eBucks member, together with receiving the loan from the bank, one also becomes entitled to the eBucks benefit. The aforementioned definition of riba clearly states that interest is the pre-conditional benefit devoid of compensation which either of the transacting parties receives. In this case the creditor (the bank) has given an additional pre-conditional benefit to the debtor. Hence this too is interest.

Hence, it is clear from the above discussion that receiving eBucks via the bank in either case, whether one has money in his account or not is impermissible due to this type of transaction of the bank falling within the ambit of the definition of riba. Just as the interest the bank gives is detested in the sight of Shariah, similarly will be the ruling in regard to the eBucks received through the bank or any other benefit or gift.

Accordingly the above discussion also alleviates the need to delve into issues of whether the major portion of the bank’s wealth is acquired through interest and other haraam earnings or whether it is the deposits of people. In either case it makes no difference to the shar`ee ruling, since the impermissibility is based on the eBucks being awarded by the bank falling within the purview of the definition of interest.

In the case where the eBucks are awarded by a participating store for goods purchased, this will be permissible. There is no loan involved in this situation. The eBucks member purchased goods to the value of R1000. The store awarded him points which entitles him to goods to the value of R10. The sum total of this is that the store has sold him all the items he purchased plus the awarded item for R1000. This is the same as the promise of “Buy one, get one free.” The reality is that one has bought both items for the price he paid. This is deduced from the principle of the fuqaha “العبرة للمعاني دون الألفاظ” (The shar`ee ruling is based on the outcome and not merely the words.)

 

The operation of the bank

The entire operation of conventional banks revolves around riba. These banks go all out to promote the business of interest and usury around the world. Hence, under some pretext or the other in the effort to fulfil this goal they create various types of schemes and afford incentives to the public in order to draw people into the accursed web of interest and usury. We should understand that when this is their agenda and the catalyst behind all these incentives is to rope people into haraam and sin, how can a Muslim get involved in this and aid them in their mission! The Ulama’ explain that the contract wherein the clause is attached of paying interest in the situation of late payment is an impermissible clause. How many people eventually fall into the accursed web of riba due to not being able to pay off the loan within its allocated time. Hence the bank presents these benefits to the public so that they eventually fall into riba.

Nabi (Sallallahu Alayhi Wasallam) foretold the coming of such times where people will be disconcerned about the avenues of their earning whether from halaal or haraam:

عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال يأتي على الناس زمان لا يبالي المرء ما أخذ منه أمن الحلال أم من الحرام (صحيح البخاري # 2059)

 “A time will dawn upon the people (before qiyaamah) when no one will be concerned about his income, whether it is from a halaal source or a haraam source.”

We make dua that Allah Ta’ala guides the Ummah towards earning halaal, emulating the Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) and refraining from any involvement in riba (interest).


[1] Income acquired through bank charges:

  • Management fees (to make your account)
  • Statement fees
  • SMS fees (sms sent to client to notify him of movments in the account)
  • Deposit fees
  • Withdrawal fees
  • Point of sale fees (fees for using debit cards)
  • Internet banking fees
  • Cheque fees (fees for depositing cheques)
  • Guaranteed cheques/bank cheques
  • Credit card fees
  • Loyalty fees (fees charged to join a loyalty programme)
  • Forex fees
  • Guarantor fees like L/C
  • Commission on credit cards from merchants

[2] فَإِن لَم تَفعَلوا فَأذَنوا بِحَربٍ مِنَ اللَّـهِ وَرَسولِهِ وَإِن تُبتُم فَلَكُم رُءوسُ أَمولِكُم لا تَظلِمونَ وَلا تُظلَمونَ ﴿٢٧٩﴾ ﴿ البقرة ﴾

[3] عن جابر قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء (صحيح مسلم # 1598)

[4] عن عبد الله بن حنظلة غسيل الملائكة قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية ( مسند أحمد # 21957)

[5] وعن أبي بردة بن أبي موسى قال: قدمت المدينة فلقيت عبد الله بن سلا م فقال: إنك بأرض فيها الربا فاش إذا كان لك على رجل حق فأهدى إليك حمل تبن أو حمل شعير أو حبل قت فلا تأخذه فإنه ربا. رواه البخاري

[6] الهداية 3 / 78

الربا فضل خال عن عوض شرط لأحد المتعاقدين في المعاوضة (فتح باب العناية بشرح النقاية 2/355)

باب الربا هو لغة: مطلق الزيادة وشرعا (فضل) … (خال عن عوض) … (بمعيار شرعي) … (مشروط) ذلك الفضل (لأحد المتعاقدين) أي بائع أو مشتر … (في المعاوضة)

قال الشامي: (قوله أي بائع أو مشتر) أي مثلا فمثلهما المقرضان والراهنان قهستاني قال: ويدخل فيه ما إذا شرط الانتفاع بالرهن كالاستخدام والركوب والزراعة واللبس وشرب اللبن وأكل الثمر فإن الكل ربا حرام كما في الجواهر والنتف. (رد المحتار مع الدر المختار 5/168-170)

[7] ” كل قرض جر منفعة فهو وجه من وجوه الربا ” موقوف . السنن الكبرى للبيهقي

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

Source: Muftionline.co.za

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Cartoons and films portraying Ambiya (Alayhimus Salaam) and Sahabah (Radiyallahu Anhum) https://ihyaauddeen.co.za/?p=5945 https://ihyaauddeen.co.za/?p=5945#respond Mon, 06 Jan 2014 15:41:39 +0000 http://ihyaauddeen.co.za/?p=5945 Q: What is the Islamic ruling regarding cartoons or films portraying stories of the Ambiyaa (Alaihimus Salaam) or the Sahaabah? In today’s times, these types of films are available in the market and are widespread on the internet.

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A: Before addressing the issue in question, it is vital for us to understand a few preliminary aspects in order that the issue be understood in correct perspective.

The purpose for acquiring Islamic knowledge is that one may find the correct direction in reaching Allah Ta’ala. Knowledge in itself is not the goal; rather it is a medium that leads one to the goal. The goal is practising on the laws of Shari’ah in accordance to the manner prescribed by Allah and His Rasul (Sallallahu Alayhi Wasallam). If the knowledge one acquires does not lead one to the goal, then in reality this is not worthy of being called Islamic knowledge. Perhaps it could be called information. Hence, the pertinent question one needs to pose is what is Islamic knowledge and how should one go about acquiring this knowledge?

In order for the knowledge which one acquires to be acceptable in the sight of Allah Ta’ala and sanctioned by Shariah, it is necessary that certain aspects be adhered to:

The first aspect is the aspect of authenticity and reliability. Extreme caution should be exercised in sourcing Deeni knowledge. One should ensure that he refers to reliable, qualified Ulama in the pursuit of seeking Islamic knowledge. Similarly, the material one exposes himself to in the course of seeking education, should be sourced from authentic and reliable sources. If one acquired his knowledge from unauthentic sources or unreliable personalities, then obviously the overall picture of Deen which one will obtain will certainly not conform to the pure and pristine brand of Islam. Concoctions, adulterations and distortions would be noticed in various aspects of his Deen. This will be grossly due to the fact that he had not sourced his knowledge from those authentic, reliable sources approved by Rasulullah (Sallallahu Alaihi Wasallam). The disastrous outcome of acquiring knowledge through these channels is that Islam will be reduced to customs and rituals which will change with the fashions and the norms of the time. The great Taabi’ee Muhammed bin Sireen (Rahmatullahi Alaihi) has said:

إنَّ هَذَا الْعِلمَ دِينٌ ، فَانْظُرُوا عَمَّنْ تَأَخُذُونَ دِينَكُمْ (الشمائل للترمذي رقم 415)

Certainly this knowledge that you are acquiring is your Deen, hence you should ensure that you acquire your Deen from authentic and reliable people.

The second aspect is the means through which the knowledge is acquired. It is incumbent that permissible means be adopted in acquiring Islamic knowledge. The method one adopts should conform to the method adopted during the Mubaarak era of Rasulullah (Sallallahu Alayhi Wasallam), the Sahabah and the Khairul Quroon. If one adopts a haraam means to acquire Islamic knowledge, this will be unacceptable in the sight of Allah Ta’ala and such information will be bereft of the true noor of Deen. Thus such knowledge will not lead one to the pleasure of Allah Ta’ala and enable one to uphold the pillars of Islam.

The third aspect is adopting the Sunnah approach when acquiring the knowledge of Deen. The Sunnah approach is to show the highest level of respect and honour to everything related to Deen (viz. The Quraan, the Ahaadith, the Ambiyaa, the Sahaabah, the Ulama, the symbols of Islam, etc.) as well as conforming to all the aadaab (etiquettes) of Deen. When Islamic knowledge is acquired in this manner, adhering to the way shown to us by Rasulullah (Sallallahu Alaihi Wasallam) and adopting the etiquettes of Islam, one will witness the true spirit of Deen coming alive in the lives of the believers. The books of Hadith are replete with many glaring examples which illustrate the Sunnah method adopted by the Sahaabah and the Tabieen in the pursuit of acquiring the knowledge of Deen. When the knowledge of Deen in reality is the knowledge of Nubuwwat and those who tread on this path to acquire it are honoured with the title of “The heirs of the Ambiyaa”, one could well imagine the great need for one to adopt the outer as well as inner qualities of the Ambiyaa. In other words, one should not confine knowledge to word or action; instead one should endeavour to cultivate the very spirit and noor of the knowledge in all respects. Acquiring such knowledge under the guidance of the true men of Allah Ta’ala who acquired this from their seniors and so forth and so on with an unbroken chain linking up to Rasulullah (Sallallahu Alayhi Wasallam) produces an indelible impression on the hearts of people, thereby motivating the true love within people to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in all facets of life.

 

How did the people of the past acquire Deeni Knowledge?

Hereunder are two examples which will shed light on the method of how the people of the past acquired Islamic knowledge.

Hadhrat AbdulIah bin Abbas (Radhiyallaho anho) says:

“After the passing away of Nabi (Sallallaho alaihe wasallam), I said to an Ansari friend of mine, ‘Nabi (Sallallaho alaihe wasallam) is no longer with us, but a large number of the Sahabah are still present among us. Hence, let us go to them in the pursuit of Islamic knowledge.’ He said, ‘What is the need to acquire `ilm whereas these eminent Sahabah are present? Who will approach you to enquire of any deeni mas’alah whilst these great men are amongst us?’ Hadhrat Ibnu Abbas (Radhiyallaho anho) mentioned, “I was not in any way discouraged by his words. Rather, I kept up my quest for knowledge and began approaching every Sahaabi who had heard something from Nabi (Sallallaho alaihe wasallam). In this way I managed to gather a substantial amount of `ilm from the Ansar. If on my visit to any Sahabi, I found him resting, I spread my shawl at the entrance of his home and remained seated awaiting his emergence. At times, my face and entire body would get covered with dust, however, this did not cause me to desist from my endeavour and I continued to remain seated there anxiously awaiting their emergence.

I thus carried on my pursuits, till there came a time when people began to flock to me for learning the knowledge of deen. My Ansari friend realised this at that time and remarked, ‘This person has surely proved himself to be more intelligent than all of us.’

A student of hadeeth once came as a guest to Imaam Ahmad bin Hambal (rahmatullahi alaih). It was the sublime conduct of the Imaam that he presented water to the student when going to bed. He placed it close to the student so that he may use it for wudhu at the time of Tahajjud. The following morning the Imaam noticed the water untouched. Hence he exclaimed: “Subhaanallah! A student of knowledge, yet he does not perform tahajjud during the night!” Imaam Ahmad (rahmatullahi alaih) indicated to this fact that the knowledge one acquires should motivate him towards upholding the mubaarak Sunnah of Rasulullah (sallallahu alaihi wa sallam) in his life.

 

Why is it impermissible to acquire Deeni knowledge through viewing cartoons and films?

Based on the above, after closely examining the issue of acquiring knowledge through viewing cartoons and films which outwardly portray Islamic information, one will realise that this means of acquiring knowledge does not conform to the above mentioned Islamic method of acquiring Islamic knowledge. Furthermore acquiring Islamic knowledge through this means is impermissible due to the following reasons:

1. This means of acquiring ‘ilm is impermissible in Shariah as it directly opposes the command of Allah Ta’ala and His Rasul (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) had sounded severe warnings in his mubaarak Ahaadith for those who have any involvement in picture making. Hence propagating Islam via this means is impermissible.

إن أشد الناس عذابا عند الله يوم القيامة المصورون (صحيح البخاري 2/880 ، صحيح لمسلم 2/201)

Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamat. (Bukhari 2/880, Muslim 2/201)

2. In many of these films men and women are seen together. This opposes the law of Shariah in regard to segregation between na-mahram males and females. Hence, this type of enactment, instead of creating an Islamic effect, it only destroys the fabric of Deen through inciting one towards sin.

3. The actors in these films are portraying illustrious personalities such as the Ambiyaa or Sahaabah etc. This enactment is in itself deception, as the onlookers will begin to base their opinions of Ambiyaa and Sahaabah through the actions of these sinful people. To add insult to injury, the film being videoed is impermissible in Islam. Hence they are trying to propagate Deen through portraying the lives of these illustrious personalities while being involved in such a grave sin.

4. Propagating Islam through this medium degrades the position of these illustrious personalities and reduces Deen to a thing of entertainment. Furthermore this will lead to the masses beginning to regard these so called “Islamic movies” as a substitute to Hollywood and Bollywood movies.

5. Presently the kuffaar are using this as a means to distort and adulterate the Deen of Islam. Muslims should not be so gullible to fall into the traps and the nets of the kuffaar. It has been proven that many of these films shattered the Imaan and beliefs of many Muslims and created suspicions and doubts in their Deen.

6. Portraying these great personalities via cartoon characters causes great disrespect to these saintly personalities. How can Deen come alive in the Ummah when gross disrespect is shown to those who were responsible for bringing Deen alive in the world?

7. The outcome of such plays, films, cartoons etc. is in reality making a mockery of the august Deen of Allah Ta’ala and the illustrious men of Islam. Similarly, those who view these types of films will be viewed as supporters and promoters of this sin in the sight of Allah Ta’ala.

8. Lastly, the kitaabs of Aqaaid have recorded that if people enact a play for entertainment purposes where one person assumes the position of a great Aalim or Mufti, and people refer Deeni issues to him, and laugh at him and make a mockery of him, all present on account of showing disrespect to Deen will come out of the fold of Islam. Hence, the outcome of viewing these cartoons, films, etc. is extremely destructive and detrimental to one’s Imaan.

We make Duaa to Allah Ta’ala to bless the Ummah at large with the true love and respect for Deen and the symbols of Deen, and enable us to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in our lives.

وَمَن يُعَظِّم شَعـئِرَ اللَّـهِ فَإِنَّها مِن تَقوَى القُلوبِ ﴿الحج: ٣٢﴾

وكذا لو جلس على مكان مرتفع وحوله جماعة يسألونه مسائل ويضحكونه ويضربونه بالوسائد يكفرون جميعا (شرح العقائد ص117)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

Source: Muftionline.co.za

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Earn the Company of the Martyrs on the Day of Qiyaamah https://ihyaauddeen.co.za/?p=4370 https://ihyaauddeen.co.za/?p=4370#respond Thu, 21 Mar 2013 04:10:06 +0000 http://ihyaauddeen.co.za/?p=4370 dome picعَن أنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَ سَلَّمَ مَن صَلَّى عَلَيَّ صَلاَةً وَاحِدَةً صَلَّى اللهُ عَلَيهِ عَشرًا وَمَنْ صَلَّى عَلَيَّ عَشرًا صَلَّى اللهُ عَلَيهِ مِائَةً وَمَن صَلَّى عَلَيَّ مِائَةً كَتَبَ اللهُ بَينَ عَينَيهِ بَرَاءَةٌ مِنَ النِّفَاقِ وَبَرَاءَةٌ مِنَ النَّارِ وَأَسْكَنَهُ اللهُ يَومَ القِيَامَةِ مَعَ الشُّهَدَاءِ (المعجم الأوسط للطبراني رقم 7235)

Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites durood upon me once, Allah Ta’ala will bestow him with ten mercies. Whoever recites durood upon me ten times, Allah Ta’ala will bestow him with one hundred mercies. Whoever recites durood upon me one hundred times, Allah Ta’ala will write (i.e. a divine stamp will be placed) on his forehead:

بَرَاءَةٌ مِنَ النِّفَاقِ وَبَرَاءَةٌ مِنَ النَّارِ

Freedom from hypocrisy and freedom from the fire (of Jahannum)

And Allah Ta’ala will bless him with the company of the martyrs on the day of Qiyaamah

Reciting a Fixed Amount of Durood Before Retiring to Sleep

Shaikh ibn Hajar Makki (Rahmatullahi alaihi) relates an incident about a saintly person who committed himself to reciting a fixed number of durood upon Nabi (Sallallahu Alaihi Wasallam) before retiring to bed. One night he had seen Nabi (Sallallahu Alaihi Wasallam) in a dream. Nabi (Sallallahu Alaihi Wasallam) entered his home and the entire home became illuminated with the noor of Rasulullah (Sallallahu Alaihi Wasallam). Rasulullah (Sallallahu Alaihi Wasallam) said to me, “Bring forth towards me that mouth that recites durood upon me and allow me to kiss it.” Out of shyness, he offered his cheek and Rasulullah (Sallallahu Alaihi Wasallam) kissed it. Upon awakening, he found that his entire home fragrant with the smell of musk. (Fazaail Durood)

Reward for Writing ‘Sallallahu Alaihi Wasallam’

Hasan bin Muhammad (rahimahullah) says:

I once saw Imaam Ahmad ibn Hambal (rahimahullah) in a dream. He said to me, “O Ali, if you could only witness and see our Durood upon Rasulullah (sallallahu ‘alaihi wasallam) which we have written in the books of Hadith, how the Durood (and it’s great rewards) now shines before us.” (Ad-Durrul-Mandood pg. 256, Al-Qawlul Badee’ pg. 486)

Note: When writing the name of Hazrat Rasulullah (sallallahu ‘alaihi wasallam), then one should write the complete (sallallahu ‘alaihi wasallam) in Arabic or ‘sallallahu ‘alaihi wasallam’ in English. One should not suffice upon the abbreviations such as ‘SAW’ or PBUH etc. as this is not in keeping with the demands of respect that should be shown to Rasulullah (sallallahu ‘alaihi wasallam).

يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

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The Blessings of Reciting Durood Once https://ihyaauddeen.co.za/?p=4367 https://ihyaauddeen.co.za/?p=4367#respond Thu, 14 Mar 2013 04:05:30 +0000 http://ihyaauddeen.co.za/?p=4367

عَن أنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنهُ قَاَلَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَ سَلَّمَ مَنْ صَلَّى عَلَيَّ صَلَاةً وَاحِدَةً صَلَّى اللهُ عَلَيهِ عَشرَ صَلَوَاتٍ وَحُطَّت عَنهُ عَشرُ خَطِيئَاتٍ وَ رُفِعَت لَهُ عَشرُ دَرَجَاتٍ (سنن النسائى)

Hadhrat Anas (Radhiallahu Anhu)reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites durood upon me once, Allah Ta’ala will send ten mercies upon him, ten sins of his will be forgiven and his rank in Paradise will be raised by ten stages.

Abundant Durood Brings the Forgiveness of Allah Ta’ala

Shaikh Ibnu Hajar Makki (rahimahullah) reports that a saintly person was once seen in a dream after his demise. He was questioned regarding his condition in the Hereafter. The saintly person replied, “Allah Ta’ala had mercy upon me, pardoned my sins and admitted me into Paradise.” When asked the reason for this he replied, “The angels were commanded to count my sins and the number of Durood I had recited upon Nabi (sallallahu ‘alaihi wasallam). When it was seen that the number of my Durood exceeded the number of my sins, Allah Ta’ala addressed the angels and said, ‘This is sufficient (for his forgiveness). Let no further reckoning take place. Usher him into Paradise.’” (Al-Durrul Mandhood pg. 183)

Abundant Durood will be a Noor (Light) on the day of Qiyaamah

Allamah Sakhaawi (Rahmatullahi Alaihi) reports a hadith wherein ibn Umar (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said, “Adorn your gatherings with the recitation of abundant durood upon me, because on the day of Qiyaamah the durood shall be a noor (a means of light) for you.

From ‘Qootul Quloob’ Allamah Sakhaawi (Rahmatullahi Alaihi) quotes that ‘abundant durood’ mentioned in the above hadith, refers to reciting durood at least three hundred times daily. Hadhrat Moulana Gangohi (Rahmatullahi Alaihi) also instructed his followers to recite durood upon Nabi (Sallallahu Alaihi Wasallam) three hundred times daily. (Fazaail Durood)

يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

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Gaining the Special Proximity of Hazrat Rasulullah (sallallahu ‘alaihi wasallam) on the Day of Qiyaamah https://ihyaauddeen.co.za/?p=4363 https://ihyaauddeen.co.za/?p=4363#respond Thu, 07 Mar 2013 04:00:40 +0000 http://ihyaauddeen.co.za/?p=4363 dome pic

عن عبد الله بن مسعود أن رسول الله صلى الله عليه وسلم قال: أولى الناس بي يوم القيامة أكثرهم علي صلاة (سنن الترمذي، الرقم: ٤٨٤، وحسنه الإمام الترمذي رحمه الله)

Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “The person who will be closest to me (and most deserving of my intercession) on the day of Qiyaamah will be the one who used to recite the most Durood upon me in the world.”

Fragrant Smell Due to Abundant Durood

The son-in-law of Moulana Faizul Hasan Saharanpuri (Rahmatullahi Alaihi) once mentioned to Hadhrat Moulana Ashraf Ali Thaanwi (Rahmatullahi Alaihi) that upon the demise of Moulana Faizul Hasan (Rahmatullahi Alaihi), a fragrant, sweet smell used to spread forth from his room. This continued for an entire month after his demise. When he related this condition to Moulana Qaasim Naanotwi (Rahmatullahi Alaihi) he remarked, “This is the blessing of the durood he used to recite upon Nabi (Sallallahu Alaihi Wasallam). Moulana Faizul Hasan Saheb (Rahmatullahi Alaihi) had accustomed himself during his lifetime to recite abundant durood upon Nabi (Sallallahu Alaihi Wasallam), particularly on a Friday night (i.e. the night preceding Friday). (Fazaail-e-Durood)

The Distinguishing Feature of the Ahlus Sunnah wal Jamaa’ah

Hadhrat Zainul Aabideen Husain bin Ali (Rahmatullahi Alaihi) once said, “The salient feature of those affiliated to the Ahlus Sunnah wal Jamaa’ah is the recitation of abundant durood upon Nabi (Sallallahu Alaihi Wasallam). (Al-Qawlul Badee’)

يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

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Important Points to Consider Regarding Television https://ihyaauddeen.co.za/?p=4355 https://ihyaauddeen.co.za/?p=4355#respond Thu, 28 Feb 2013 05:31:58 +0000 http://ihyaauddeen.co.za/?p=4355 tv 2What do the Ulama’-e-kiraam say with regard to the following questions:

1.      If some practice is deemed impermissible in Shari’ah, yet it can serve as a means for people benefitting in Deen and being drawn closer to Islam, can permission be granted for one to adopt such a means? For instance the maulood gatherings take place every year. Through these gatherings many people’s lives have changed and they have become inclined to Islam. Therefore, is it permissible for us to adopt such means for the propagation of Islam?

2.      If the Ulama’ regard the participation in maulood gatherings as permissible, then why did Hazrat Moulana Gangohi (Rahmatullahi Alayh) so strongly prevent Hazrat Moulana Thanwi (Rahmatullahi Alayh) from attending such gatherings?

3.      If participation in moulood gatherings is impermissible since it includes many bid’ah practises, though in essence there was some leeway for it had it been free of all the evils, on what basis can the TV channels for propagating Deen be then justified? If the participation in maulood gatherings to propagate the Haq is impermissible due to the means itself being impermissible, should not the same apply to the use of the television?

4.      Many Ahaadith severely condemn picture making of all animate objects. The TV is amongst the most prominent tools that have been invented to display and present pictures of animate objects. It all started off on a very “conservative” way. However, now nudity, obscenity and immorality are promoted through the TV. How can such a tool be used for the propagation of the divine Shari’ah of Allah Ta’ala?

5.      Some Ulama’ feel that through the TV we will be able to reach out to the masses around the globe. But, just as we are trying to promote our beliefs and ways, other baatil sects such as shias, qaadiyaanis, barelwis, salafees and others are using the same channels to promote their beliefs and ways. The general public is normally impressed and is influenced by the style of oration and presentation. Most people who own a TV hop from channel to channel and watch anything and everything. Many have watched the programmes of shias, qaadiyaanis, etc. Many watched live debates between some baatil sect and an Aalim of the Ahlus Sunnah wal Jamaa’h. The layman watching was influenced towards the baatil simply on the basis of the style of oration and the presentation of the Ahle-baatil as opposed to the Ahle-Haq. These are not isolated cases. Thus, the entire exercise was counterproductive. Will the Ulama’ promoting the use of TV not be responsible for this?

6.      Since, some Ulama’ have appeared on TV, the owning and watching of TV is now being regarded as totally permissible (i.e. istihlaal) by many of those people who previously regarded it as sinful. The apparent intention is to watch only “our Ulama’”. But, once the TV is in the home, they start watching all kinds of evil, programmes of baatil sects, nudity, obscenity, etc. By declaring the use of TV permissible the above will certainly happen. How will the Ulama-e-Kiraam prevent this?

7.      When the masses will see the Ulama’ coming on these channels and giving bayaans, they will associate the TV to Deen. It is not farfetched that gradually the TV will be brought into the Masaajid. (As is has already entered certain Masaajid). The severity and gravity of the sin of picture making which was in the hearts of the Muslim Ummah at one time (even those who were far and distant from Deen) will no longer remain and the situation will reach the point of istihlaal and istikhfaaf (i.e. regarding this to be completely halaal and not regarding photography to be a sin at all). Hence what will be the condition of the Imaan of such people who regard picture making to be totally permissible in Islam?

8.      Many people have started watching Ulama’ delivering talks on TV and regard watching such programmes as an act of Deen and reward. Do the Ulama’ who appear on TV also believe that those watching the TV channels are engaged in acts of thawaab, or is it wrong to watch TV but the Ulama’ are only appearing to address those who are sinning and advise them?

9.      It is most likely that the majority of viewers are women. Even if they are not in the majority, a very big number are nevertheless women. Will it be permissible for the women to look at the Aalim delivering the talk on TV? If it is not permissible, how will the women be stopped from looking at the Aalim? Will the Aalim repeatedly announce that it is not permissible for the women to look at him?

10.  There are so many Ahaadith that according to the Muhaditheen reach the level of tawaatur which oppose and condemn picture making. The Hadith of Bukhari Shareef is quite explicit “Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamat. (Bukhari 2/880, Muslim 2/201)”. What answer will the Ulama’ give to the general masses when they ask regarding the prohibition of picture making established from all these Ahaadith?

11.  If the Ulama’ are of the opinion that there is a difference between digital photography and conventional photography (normal pictures) based on the technical ta’reef (terminology) of how a picture is produced, then how are the general masses to differentiate and discern between both based on these subtle technicalities? As far as the general public is concerned, they do not regard the both to be different. Hence opening the doors and allowing the public to view what is broadcasted on the TV will only lead to them trivialising the severity of picture making and regarding all pictures as permissible.

12.  Those Ulama’ who make a distinction between digital photography (and thus allow the watching of TV) and conventional photography base their argument upon the fact that in the time of Rasulullah (Sallallahu Alayhi Wasallam) the prohibition of picture making applied to a picture which had a physical form and remained existent all the time (on a paper, wall or any other object) whereas the images appearing through digital photography do not have any physical form. Hence, the prohibition that came from Rasulullah (Sallallahu Alayhi Wasallam) regarding pictures does not apply to this modern day invention. However, confining the prohibition of picture making to this definition is nowhere to be found in the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam). Thus how can one on the basis of a definition coined long after the era of Rasulullah (Sallallahu Alayhi Wasallam) be able to exclude the digital picture from the ambit of the prohibition of picture making? On the contrary, in many Ahaadith Rasulullah (Sallallahu Alayhi Wasallam) explained the main factor and cause for picture making being forbidden in Islam, i.e. Resembling Allah Ta’ala in the act of creation. All the Ulama’ of the past accept that this is the underlying factor for the prohibition of picture making, as is clearly established from the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam). In a digital picture the same factor is glaringly evident. Every person in the world will agree that what is being viewed on the screen is a picture. How is it that these Ulama’ have ignored the main factor and cause recorded in all these Ahaadith and restricted the prohibition to some definition that is not even found or established in the Qur’an and Hadith? If the masses have to question the Ulama’ regarding all these Ahaadith, what response will be given to them?

13.  Hazrat Mufti Mahmood Saheb (Rahmatullahi Alayh) once mentioned that despite any movement being initiated with good and pure intentions, if the manner does not conform to the Mubaarak Sunnah and Tareeqah of Rasulullah (Sallallahu Alayhi Wasallam), such a movement will not gain the divine support and security of Allah Ta’ala. If this is the case with regard to those actions which are of a permissible nature, however it does not conform to the Sunnah of Rasulullah (Sallallahu Alayhi Wasallam), how can any divine protection or success be hoped for, if such a manner is adopted which contradicts the Shari’ah?

We make Duaa that Allah Ta’ala guide the Ummah of Rasulullah (Sallallahu Alaihi Wasallam) to the straight path.

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