Fasting is the fourth pillar of Islam. Allah says: "Fasting is prescribed for you as it was prescribed to those before you that perchance you might learn self restraint." [Sûrah al-Baqarah: 183]
A Muslim must fast during the lunar month of Ramadhan. This month is significant, because the Quran was first revealed in Ramadhan. Allah says: "Ramadhan is the month in which the Quran was sent down as a guidance to humanity and as clear signs for guidance and judgment. So whoever is present during this month should spend it in fasting. But whoever is ill or on a journey should make up (whatever days he missed) by fasting other days." [Sûrah al-Baqarah: 185]
If a person misses some Ramadhan fasts for a legitimate reason, does he or she have to make them up before the next fast or is there no time limit? You have to fast the missing days before the beginning of the following Ramadhan. The sooner you complete the missed fasts the better. If you delay until the next Ramadhan arrives without having a legitimate excuse for the delay, you still have to make up these fasts after Ramadhan, but you also have to feed one poor person for each day as expiation for the delay.A person who is sick, on a journey, or otherwise excuse from making a fast on time can break his or her fast and will have to make up the number of days that he or she has missed. Allah says: “And whoever is sick or upon a journey, then (he shall fast) a (like) number of other days.” [Sûrah al-Baqarah: 185] The days can be made up together or at different times, before the following Ramadhan or afterwards.
Pregnant women are not allowed to fast Ramadhan but must they make up their fasts and feed a poor person for each day missed. There is an authentic Hadith related by Anas b. Malik al-Ka`bî that the Prophet (peace be upon him) said: “Allah has exempted women from fasting and praying during their menses and exempted them from fasting when pregnant or nursing." Also, the Prophet (peace be upon him) never asked women to feed the poor or do anything else as expiation. His not mentioning more detail means that there is nothing else expected from them.
If a person is unsure how many fasts he has broken or missed, how does he calculate how many that he has to make up? He is obligated to fast whatever number it takes for him to be sure that he made up all the missed fasts. He can overestimate if he has to. However, he should not exaggerate his estimate or allow unfounded doubts to cause him to increase the number of days unreasonably.
If a Muslim breaks his fast in Ramadhan by having sex during the day, what must he do? The one who engages in sexual intercourse with his wife intentionally during the daytime in Ramadhan while he has no lawful excuse to break his fast will be obligated to make expiation as follows: He must fast 60 consecutive days. If he is unable to do so, then he must feed 60 poor people. Aside from this expiation, he must also fast a single day in lieu of the one he missed in Ramadhan. He also has to repent to Allah for the sin that he committed.
If I have a serious medical condition is it permitted to just take the smallest amount of water to take the pills and restrict myself to one cracker to settle my stomach and still consider myself fasting? If a trustful Muslim doctor says that it is not permissible to fast, then you can break your fast and make it up after you recover. If recovery is delayed or not expected and you are almost certain that you will not be cured, then you can feed one needy person 1.5 kilograms of food for each day of fasting. This food should be of the quality that you would generally eat yourself. You will not be able to fast unless you can take all of your medication, water, and food between sunset and dawn. If you cannot fast, you may eat normally. You will still be able to participate in Ramadhan by providing food for a poor person every day. This is also an act of worship to be done by those Muslims who cannot fast. You may also pray the Tarâwîh prayers.
Is there a way of defining to the type of illness that justifies a person breaking his or her fast? An illness is anything that takes a person out of a state of good health. A sick person for whom fasting would be injurious to his health may break his fast. On this basis, Ibn Qudâmah writes in al-Mughnî: “It is a matter of juristic consensus among scholars that it is, in general, permissible for the sick person to break his fast.” The proof for this is the verse: “Whoever among you is ill or on a journey can make up the number from other days.” [Sûrah al-Baqarah: 184] In this verse, Allah has given permission for the person who is ill to abstain from fasting in the month of Ramadhan and to make up however many days he misses on account of his illness at a later date.
If I am fasting during the day in Ramadhan and I find that I need to travel on that day, should I fast or break my fast? Can I break my fast while I am still at home once I have a firm intention to travel? There are three possible circumstances that might apply to a traveller in Ramadhan:
The first is for a person to be on a journey when the month of Ramadhan starts. Scholars agree that such a person has the right to refrain from fasting as long as he is travelling.
The second circumstance is for a person to be a resident at the start of the month of Ramadhan and then embark on a journey during the month at night. He is permitted to refrain from fasting on the following day as long as he is still on a journey when morning arrives.
The third circumstance is where a person who is fasting during the day embarks on a journey in the daytime, either before noon or after it. It is permissible for a traveller who starts his journey during the day to break his fast. It is more in conformity with the fact that permission not to fast is a concession for the traveller. However, the person should not break his fast until he has at least departed from the area of habitation where he was residing, meaning that he should depart from its populated area and its buildings. Therefore, the correct position on the matter is that a person who intends to travel during the day in Ramadhan may not break his fast until he has actually started his journey and distanced himself from the buildings of his town of residence. Only then may he break his fast.
Scholars agree that a traveller is allowed to fast if he wishes to, just as he is permitted to break his fast. However, it is preferable for him to do what is easiest for him. If breaking his fast is easier for him, then that is what is preferred. If it is easier for him to continue fasting until sunset, and if he wishes to fast along with everyone else and not have to make up the day later, then that is what is preferred.
What type of travel during Ramadhan permits a person to abstain from fasting? Scholars are unanimously agreed that a traveller is permitted to refrain from fasting. Allah says: “(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.” [Sûrah al-Baqarah: 184] Allah says: “...but if any one is ill, or on a journey, the prescribed period (should be made up) by days later.” [Sûrah al-Baqarah: 185] The Sunnah is full of instances where the Prophet (peace be upon him) refrained from fasting while on a journey in Ramadhan. The majority of scholars have quantified this as being a journey whose minimum total distance is that of 4 barîd, which in modern terms is roughly 82 kilometres.
If a woman is unable to observe the fast of `Arafah on the ninth of Dhû al-Hijjah or the fast of `Âshûrâ’ on the tenth of Muharram because she is menstruating, should she make up those fast on another day? Voluntary acts of worship are of two kinds: those that have a specific cause for them and those that do not. Those voluntary acts of worship that have a specific cause for them should not be made up if that cause is missed. If a person delays one of these fasts without any excuse for doing so, then it is without doubt that he will not be able to make it up. If he does attempt to make it up, he will not get the special benefits conferred upon one who observes one of those two special fasts. In a case where a person has an excuse that prevents him from fasting – like a person who is sick or a woman who is menstruating on that particular day – then it still appears that the fast should not be made up. Those fasts are particular for those two specific days, and they cannot be offered if that day is missed.
If someone could not fast the last Ramadhan in which he was alive. But died a few months later without having ever been well enough to make up the missed days of fasting. What are his wife and children supposed to do? Fast in his place? Give money to the poor? Both? In case they should feed or clothe the poor, what would be sufficient? Allah says: “Whoever is sick or on a journey should make up the number of days later. Allah wants ease for you, and He does not wish hardship upon you.” Allah has made it obligatory upon the sick person to make up the days later. However, if he dies before he recovers, then he has dies before the time has come when the fasting of those days becomes obligatory on him. With respect to those missed days, he is the same as a person who dies before Ramadhan. No one has to feed the poor on his behalf on account of the coming Ramadhan that has yet to arrive, even if he died right before the month of Ramadhan began.
The same can be said for a sick person as long as he remains sick. He is not obligated to fast until after he gets better. Therefore, if he dies before he recovers, then he has died before fasting those days has become obligatory upon him. It is not obligatory for anyone to feed the poor on his behalf, since feeding the poor is a substitute for an obligatory fast. If the fast itself is not an obligation for him, then feeding likewise is not an obligation. This is what the verse of the Quran indicates – that if the person has not the ability to fast, then there is nothing upon him.
If you give birth now in the month of Ramadhan and are presently nursing the newborn baby. Is the mother unable to fast and breast-feed at the same time. Does she really have to make up all those days later on? Can’t she just expiate for the missed days by feeding a poor person for each missed day? A nursing mother who finds fasting in Ramadhan difficult for her is fully within her rights to abstain from fasting. A pregnant woman and a nursing mother, if they break their fasts on account of their condition, take the same ruling as those who break their fasts because they are ill or on a journey. This means that they must make up the missed fasts at a later date, when doing so becomes easy for them.
The correct ruling is that these women have to make up the fasts that they miss. Allah says: “Whoever among you who is ill or on a journey should fast a number of other days.” [Sûrah al-Baqarah: 184] The application of this ruling to pregnant women and nursing mothers is made clear in the following Hadith. Anas b. Mâlik relates that the Prophet (peace be upon him) said: “Allah has excused the traveller from the obligation to fast and from half the units of his prayer. He has excused the pregnant woman and the nursing mother from fasting.” [Sunan al-Tirmidhî (715), Sunan Abî Dâwûd (2408), and Sunan Ibn Mâjah (1667)] This indicates to us that the ruling for the traveller being excused from fasting is the same as that of a nursing mother. Since the traveller must make up his fast later on, so must the nursing mother.
Is it alright to get vaccinated during a fast in the month of Ramadhan. Vaccinations, anaesthetic injections, and other non-nutritive injections do not break your fast because they do not constitute eating or drinking. Such injections do not resemble eating or drinking in any way. Nutritional injections, on the other hand, do break your fast because their effects resemble those of eating or drinking. Though it is alright to take non-nutritive vaccinations while fasting in the month of Ramadhan, it would be better to take them at night, if possible.
I have asthma, and I have to take inhalers twice a day. I want to know if I can still fast, and that my fast would be accepted if I take my inhalers throughout the day while I’m fasting. It is allowed for a fasting person to use an inhaler if needed. Allah says: “He has explained to you in detail what is forbidden to you except under compulsion of necessity.” Inhalers are not in the form of food and drink. They resembles non-nutritive injections. [Majmû` al-Fatâwâ (volume 15, page 264)]
If someone has to undergo an operation during the day in Ramadhan requiring to be placed under total anaesthesia for about 30 minutes. What is the status of their fast for that day? Being under anaesthesia for half an hour does not affect the fast. What would affect it is if some anaesthetic substance were to enter her stomach. Her fast would be broken only in the event that she had to eat or drink something to induce unconsciousness. If she is not sure what had taken place and is unable to find out, it would be good for her to make up her fast on some other day.
Is it permissible to use siwâk toothsticks while fasting. However, can a person brush his teeth with toothpaste, or would this break his fast? It will not break your fast unless you swallow the toothpaste. However, without going so far to say that it is makrûh to use toothpaste while fasting, Sheik Ibn al-`Uthaymîn discourages it. He says: There is nothing wrong with a fasting person using toothpaste, as long as it does not go down his gullet. However, it would be better to refrain from using it, simply because it has a strong tendency to go down a person’s throat while he is unaware. For this reason, the Prophet (peace be upon him) said: “Exaggerate in inhaling water (while performing ablutions) except when you are fasting.” Therefore, it is better for a fasting person to refrain from using toothpaste. The matter is easy. If he simply waits until after he breaks his fast to brush his teeth with toothpaste, he will have avoided what might possibly nullify his fast.
If I mistakenly, break my fast two minutes prior to sunset. What is the ruling on the validly of this fast? Do I have to make it up? A fasting person does not invalidate his fast if he does something to break his fast either in ignorance or out of forgetfulness. Allah says: “There is no blame on you for what you do by mistake, but only for what your hearts have deliberately resolved upon.” [Sûrah al-Ahzâb: 5] Also: “Our Lord! Do not take us to task if we forget or make a mistake.” [Sûrah al-Baqarah: 286]
The Prophet (peace be upon him) said: “Allah has pardoned my people for what they do by mistake or out of forgetfulness and for what they are coerced into doing.” [Sunan Ibn Mâjah (2043)] The Prophet (peace be upon him) said: “Whoever forgets he is fasting and eats or drinks something should complete his fast, for it is merely that Allah has given him food and drink.” [Sahîh al-Bukhârî (1933)]
It is not related that the Prophet (peace be upon him) ordered them to make up their fast. Therefore, if someone eats on a day of fasting believing that dawn has not yet arrived and then realizes that it has, his fast will be valid and he will not have to make up that fast on another day.
If a female fasted from dawn until sunset. After sunset, and after breaking her fast and offering the Maghrib prayer, she found that her monthly menstrual period had started. If she had no idea whether it started before Maghrib or afterwards, would she have to make that day of fasting over again? You should not make up that day of fasting. This is because there is no way for you to be certain that your menstrual period began before sunset. As long as there is any doubt about when your menstrual period started, you do not go against the previous assumption based on the certainty that you were not menstruating. You fasted the day upon the certainty that you were not menstruating. You only became certain that you had begun to menstruate when you saw the blood after sunset. Likewise, the default assumption regarding your fasting for that day is that a fast that you have observed from beginning to end is a valid fast. This validity cannot be overturned by something wherein there is any doubt. Your fast is intact. The legal principle here is that certainty is never overturned by doubt.
When does one stop eating during suhur (pre-dawn meal)? When does one start eating after fasting? During suhur, if one hears the Adhan but still has a piece of food in his hand, is he allowed to finish it? Allah has permitted the fasting person to eat and drink until dawn comes. He, Most High, says: (… and eat and drink until the white thread becometh distinct to you from the black thread of the dawn …) (Al-Baqarah 2: 187) However, it is preferable that the fasting person stops eating and drinking a few minutes before dawn.
There are two times for stopping eating during suhur (pre-dawn meal), namely a preferred time and a permitted time. Preferred time to stop eating is ten minutes before Fajr time. So if the Fajr time is 6:12 a.m., one should stop eating around 6 a.m. Permitted time for eating suhur, however, extends up to 6:12 a.m., after which time it is considered unlawful. Therefore, if anyone deliberately did so, the fast is considered broken.
It is said the Prophet’s (pbuh) Companions that they finished suhur meal with the Prophet (peace and blessings be upon him) and after having done so they still had enough time to finish reading fifty verses of the Quran before Fajr. The estimated time for such reading is ten minutes. However, as mentioned earlier, the permitted time for suhur can extend up to the time of Fajr. If the Adhan (call to prayer) is called on time, that is the final cut off point for suhur. But if, on the contrary, the Adhan is called after the time of Fajr has started, then the real time to consider is not the time of Adhan; rather one must consider the time as posted in the time-table. Supposing that the Adhan is called on time, and one still has a piece of food in his hands, he is better advised not to consume it; he may, however, swallow what is already in his mouth. As for when is one supposed to start eating while breaking fast, the answer is: One should break the fast as soon as the sun has set, without delay. The Prophet’s Sunnah is not to delay fast breaking. He said that his Ummah will continue to enjoy blessings of Allah so long as they break their fast as soon as the sun has set without further delay.
Things that break the fast Among the things that break the fast are actions that involves the expulsion of bodily fluids, such as intercourse, vomiting, menstruation and cupping, and actions that involve ingesting matter, such as eating and drinking taking medicines and pills by mouth, or injections of nourishing substances, or blood transfusions.
Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. (Fataawa Ibn Ibraaheem, 4/189). But to be on the safe side, all these injections should be given during the night.
Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added, is considered to break the fast.
According to the most correct view, suppositories, eye-drops, ear-drops, having a tooth extracted and treating wounds do not break the fast. Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs – it is not food, and it is needed at all times, in Ramadhan and at other times.
Having a blood sample taken does not break the fast and is permissible because it is something that is needed. Medicines used by gargling do not break the fast so long as they are not swallowed. If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast
The following things do NOT break the fast: Having the ears syringed; nose drops and nasal sprays – so long as one avoids swallowing anything that reaches the throat.
Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat.
Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat.
Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat.
Subcutaneous, intramuscular or intravenous injections – except for those used to provide nourishment.
Anaesthetic gases – so long as the patient is not given nourishing solutions.
Medications absorbed through the skin, such as creams and patches used to administer medicine and chemicals.
Insertion of a catheter into veins for diagnostic imaging or treatment of blood vessels in the heart or other organs.
Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations.
Taking biopsies or samples from the liver or other organs – so long as this is not accompanied by the administration of solutions.
Gastroscopy – so long as this is not accompanied by the administration of solutions or other substances.
If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. (Fataawa al-Lajnah al-Daa’imah, 10/264).
It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn ‘Abbaas said: “There is nothing wrong with tasting vinegar or anything that one wishes to buy.”
Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa’diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done.
If tears reach one’s throat, or if a person applies oil to his hair or moustache, or uses henna, and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. This also applies to creams used to moisturize and soften the skin. There is nothing wrong with smelling pleasant fragrances, using perfume or applying scented creams and the like. There is nothing wrong with a fasting person using bukhoor (incense).
Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one’s head to obtain relief from heat and thirst.
Swimming is disliked, because it might make one break the fast (by swallowing water). If a person’s work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this.
If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. ‘Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn ‘Abbaas (may Allaah be pleased with him) that he said: “Allaah has permitted you to eat and drink so long as there is any doubt in your mind.”
And Allah knows best
Friday, 21 August 2009
Sunday, 16 August 2009
Preparations for Ramadhan
With the in-coming arrival of the greatest month in the year, I thought I'd have a reflection on Ramadhan. Amongst many great things, Ramadhan is largely about education. Fasting is a month's course in abstinence from what matters less in favour of what matters more, a course in self-discipline, devotion to Allah swt swt, and excellent behaviour.
One must note that education is not about just acquiring the knowledge that one can fulfil such duties, but education is essentially about changing the human being, and this change has to be visible in behaviour. When education doesn't change behaviour, it's just entertainment.
In this month, we seek to please Allah swt swt with our fast, prayer, and charity. But we would gain even more if we make sure we sustain the Ramadhanic education.
My suggestion today, pick something, just one thing, be it ridding yourself of a negative habit or getting a new good one, maintain it throughout Ramadhan, and long, long after Ramadhan is gone.
The Ramadhan Prep!
What Islam says about The Reality of your Obligations in Ramadhan.
During this Ramadhan do not let the sweetness of our deeds vanish into the night, leaving only emptiness. When one contemplates the texts on fasting, its wisdom and goals in Shariah, and looks at the reality of the Muslim communities, one realises a wide gap between the reality and our obligations. Remember that Ramadhan is a bounty that Allah swt blessed us with, to strengthen our faith, and increase our piety (Taqwa).
Allah swt said: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become pious." (Al-Baqarah 2:183).
Many of us ignore the purpose and wisdom of fasting. Fasting is done merely to conform to the social environment without contemplation. If one is not aware of the divine wisdom of Shariah and its fruits in this world and in the hereafter, one will not apply it in the right way.
So What are the Goals My Fasting??
Achieving Taqwa: is one of the most important wisdom of fasting. Fasting brings on Taqwa as it lessens the desire of the stomach and mutes the sexual appetite. Whoever fasts frequently would overcome these two desires more easily. This deters against committing abominations and sins and assist in controlling life leading to Taqwa. (Taqwá (Arabic: التقوى at-taqwá) is the Islamic concept of "God-consciousness" or higher consciousness. It is related to the concept of conscience. Having taqwá allows a person to be constantly aware of both God's all-encompassing knowledge and attributes and a reminder of their relationship and responsibility to God as his creation and servant).
Strengthening willpower and acquiring patience: The Prophet pbuh called Ramadhan the month of patience as it increases one's will power to control his desire and the selfishness of his soul. This training allows him to be strong in following Allah swt's commands. The most important thing is to carry the Message and propel it forward. The person trains himself to be patient in obeying Allah swt by stopping at the limits set by Allah swt both by way is of action and abstention. Allah swt said: "These are the limits set by Allah swt, so approach them not." (Al-Baqarah 2:187)
Fasting is pure worship: The fact that he is abstaining from food and drink both in public and in secret shows his honest faith and strong love of Allah swt, and his knowledge and feeling that Allah swt is all-knowing of everything. For this reason Allah swt has made the reward for fasting greater than for any other type of worship. Allah swt said in the hadith Qudsi: "Every deed of the son of Adam will be multiplied [in rewards], the good deed by ten of its like, up to seven hundreds, up to whatever Allah swt wills, except fasting, it is for Me and I will reward it. He abandons his desire and his food for My sake.." (Related by Muslim). Relieving Muslims from life's distractions: Eating, drinking, and socialising all distract a person and weaken ties with Allah swt. It is by the Mercy of Allah swt that Muslims are ordered to fast so as not to be bothered by the intrusion of these activities. Nor by the thought about them nor the anticipation for them when devoting themselves to the all types of worship Either reading the Qur'an, offering additional prayer or making I'tikaf. For this reason the Prophet pbuh said: "Fasting is a shield, and a secure fortress against Hell fire" (Related by Ahmad).
Discovering Allah swt's Blessings: A person experiences the hardship of the poor. He should then be thankful to Allah swt Who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah swt for.
Acquiring strength and endurance:It has been discovered that depriving the body of food for a period of time helps its defence and endurance mechanism. This in turn this protects the body from certain diseases. Remember that fasting is not only dependent on abstentions: Many believe that fasting consist only of certain abstentions, forgetting that Allah swt established certain acts of worship with fasting.
Among which are:
Qiyamul-layl: The Prophet pbuh said: "Whoever performed the night prayer during Ramadhan out of belief and anticipating God's rewards, will be forgiven his previous sins."(Related by Muslim).Performing Umrah: The Prophet pbuh said: "An Umrah during Ramadhan is like a Hajj with me." (Related by al-Hakim). Offering Iftar (meal) to those who fasted. The Prophet pbuh said: "Whoever feeds a fasting person has the same reward as him, except that the reward of the fasting person will not be diminished." (Related by Ahmad). Reading and completing the Qur'an: The Prophet pbuh said: "Fasting and [reading] Qur'an will intercede for the person: fasting will say: O Lord I forbade him eating and drinking so let me intercede for him, and the Qur'an will say: I deprived him from his night sleep so let me intercede for him," he then said: "So they will intercede." (Related by Ahmad). The Prophet pbuh used to recite the whole Qur'an to Angel Jibreel each Ramadhan.
Giving in charity: Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh was the most generous among people, and he was more generous during the month of Ramadhan." (Related by Muslim).
Ihtikaaf: which is to confine oneself in the masjid for prayer and invocation leaving the worldly activities. Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh used to perforrn I'tikaf during the last ten days of Ramadhan." (Related by Muslim). It is surprising that many people have abandoned I'tikaf though the Prophet pbuh never abandoned it from the time he arrived to Madinah until he died. Supplication: In the verses dealing with fasting, Allah swt said: "And when My slaves ask you (O Muhammad) concerning Me, then answer them, I am indeed near to them. I respond to the invocations of the supplicant when he calls on Me." (Al-Baqarah 2: 186). This is an encouragement for the fasting person to increase his invocation. The Prophet pbuh said: "Three invocations will be answered:
The invocation of the fasting person,
The invocation of the oppressed, and
The invocation of the traveler." (Related by Muslim).
Repentance: Ramadhan is the time of repentance and return to Allah swt, for it is a time when the devils are chained, and when many people are saved from hell fire every night by the grace of Allah swt. Applying oneself in all good deeds in the last ten days of Ramadhan: Aysha radhiallahu anha said: "When the last ten days come, he pbuh would pray most of the night and wake his family, and apply himself, and tighten up his loincloth.", and she also said: "The Messenger of Allah swt pbuh used to strive in the last days of Ramadhan more than he did during the other days." (Related by Muslim).
Abstaining from vain talk: Sins decrease the reward of fasting although they do not annul it. The Prophet pbuh said: "Fasting is not [only] abstaining from eating and drinking, but abstaining from vain and obscene talk, so if someone insulted you or wronged you say: I am fasting." (Related by al-Hakim) and he also said: 'Whoever does not abandon lying, then Allah swt does not need him to abandon his food and drink." (Related by al-Bukhari). Common errors made during Ramadhan Excessive spending: Ramadhan should be a time to avoid being wasteful, and learning to be prepared in facing harder times by distinguishing the needs from the luxuries. Unfortunately, many people go beyond their limits to spend during Ramadhan. Whether in the varieties of food that they savour each night, or by other types of spending.
Staying awake during the night and sleeping during the day: Some people sleep during most of the day when they are fasting. Ramadhan is not a time of being lazy, and this do not allow the full benefit from the experience of fasting. It is as if they have only inverted their nights into days and vice versa. In addition, some may spend a great portion of the night indulging in eating and drinking and socialising Spending more time in socialising: Because people invite each other more often during Ramadhan they do tend to spend more time socialising with friends, and relatives. While it is a good deed to feed the fasting person, this should not result in precious time lost in vain talk. Use the occasion for remembering Allah swt and offering additional prayers, and for the Da'wah to Allah swt. Insisting on performing a certain number of Rakaats during the Tarawih (night) prayer to the point of not praying behind the Imam and thus forfeiting the benefit of congregational prayer. This might also bring hatred and disagreement between the Muslims of one community.
Reading Qur'an too fast: Some insist on finishing the whole Qur'an once or more, even if they have to read very fast. Although reading the Qur'an many times is desirable, this should not be done hastily, especially during the Tarawih prayer without pondering upon its meaning. Allah swt ta'ala said: "This is a Book which We have sent down to you, full of blessings that they may ponder over its verses," (Saad 38:29), and the Prophet pbuh said: "Those who read the Qur'an in less than three days do not grasp [its meaning]" Socializing in l'tikaf: Many people are eager to do I'tikaf but some confine themselves in the masjid not to pray and worship Allah swt but to talk and socialize. As a Muslim we should realise that our priorities dictate what we do and what benefits us in the Hereafter and should not put worldly interests first.
What does Islam say about Getting the Most Out of Ramadhan:
The month of Ramadhan provides us with a blessed chance to strengthen and purify our character. The general spirit of Ramadhan encourages us to live more wholesomely and better ourselves. The Prophet (peace be upon him) tells us: "When the month of Ramadhan arrives, the gates of Heaven are opened, the gates of hell are locked, and the devils are chained." [Sahîh Muslim (1079) and Sunan al-Tirmidhî (682)]
The reduced temptation to do wrong afforded to us by fasting and the general atmosphere of Ramadhan gives us a chance to show Allah swt our best potential. We should do what we can to maximize this potential. Renew Your Relationship With the Qur'ân To get ourselves in the proper frame of mind – and earn Allah swt's blessings as well – we should devote more of our time to the Qur'ân. We should not only read it every day, but it is really important to reflect on what it is telling us, to ponder the lessons we can learn to improve our lives. The more we dwell upon the Qur'ân and its teachings, the better it will be for us, since Allah swt is speaking to us directly. The Qur'ân is a balm for our hearts, a restraint on our passions, and a cure for our doubts and misgivings. Therefore, we need to read the Qur'ân with sincerity and concentration. We need to seriously meditate on its meanings. How sad it is for a person who does not benefit from his or her reading of the Qur'ân.
Avoid Useless Behaviour During this month, we should be ever vigilant to avoid behaviour that can nullify or reduce the rewards and benefits of fasting. We should, for one thing, shun excess. This includes excess in food and drink. It also includes gossip and unnecessary speech. We should also seek to minimize other unnecessary distractions, even when it comes to the company that we keep. This is why making a retreat to the mosques is especially recommended in Ramadhan. While we are in retreat (i`tikâf) we free ourselves from the worries and preoccupations of our daily lives. Be Generous Another way to develop us in Ramadhan is to cultivate our generosity in this month and overcome our selfish tendencies. In other words, we should increase our charity. Ibn `Abbâs tells us that the Prophet (peace be upon him) was the most generous of all people, but he was no more generous than he was in Ramadhan. [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Be Well-Mannered and Patient Cultivating good manners should another priority of ours. Good manners are the best companions that fasting person can have. Alas, too many people become estranged of their good manners when they are hungry.
Fasting is supposed to inculcate patience. Indeed, fasting is sometimes referred to as "patience". Allah swt says: "Seek Allah swt's help in patience and prayer." [Sûrah al-Baqarah: 45] Some commentators on this verse interpret "patience" here to mean "fasting" so the verse is telling us to seek help in fasting and prayer.
Likewise, Ramadhan is described as the "Month of Patience" – and we know that the reward for patience is none other than Paradise. Allah swt says: "O my servants who believe! Fear your Lord. Good is (the reward) for those who do good in this world. Spacious is Allah swt's earth. Only those who are patient will receive their reward without measure." [Sûrah al-Zumar: 10] With patience, we can cope with our lives throughout the year. Without this noble quality, our lives will be frustrating and bitter.
The month of Ramadhan is the time to develop this most essential quality. May Allah swt grant us success, InshaAllah
Happy Ramadhan-ul-kareem to all…….:)
One must note that education is not about just acquiring the knowledge that one can fulfil such duties, but education is essentially about changing the human being, and this change has to be visible in behaviour. When education doesn't change behaviour, it's just entertainment.
In this month, we seek to please Allah swt swt with our fast, prayer, and charity. But we would gain even more if we make sure we sustain the Ramadhanic education.
My suggestion today, pick something, just one thing, be it ridding yourself of a negative habit or getting a new good one, maintain it throughout Ramadhan, and long, long after Ramadhan is gone.
The Ramadhan Prep!
What Islam says about The Reality of your Obligations in Ramadhan.
During this Ramadhan do not let the sweetness of our deeds vanish into the night, leaving only emptiness. When one contemplates the texts on fasting, its wisdom and goals in Shariah, and looks at the reality of the Muslim communities, one realises a wide gap between the reality and our obligations. Remember that Ramadhan is a bounty that Allah swt blessed us with, to strengthen our faith, and increase our piety (Taqwa).
Allah swt said: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become pious." (Al-Baqarah 2:183).
Many of us ignore the purpose and wisdom of fasting. Fasting is done merely to conform to the social environment without contemplation. If one is not aware of the divine wisdom of Shariah and its fruits in this world and in the hereafter, one will not apply it in the right way.
So What are the Goals My Fasting??
Achieving Taqwa: is one of the most important wisdom of fasting. Fasting brings on Taqwa as it lessens the desire of the stomach and mutes the sexual appetite. Whoever fasts frequently would overcome these two desires more easily. This deters against committing abominations and sins and assist in controlling life leading to Taqwa. (Taqwá (Arabic: التقوى at-taqwá) is the Islamic concept of "God-consciousness" or higher consciousness. It is related to the concept of conscience. Having taqwá allows a person to be constantly aware of both God's all-encompassing knowledge and attributes and a reminder of their relationship and responsibility to God as his creation and servant).
Strengthening willpower and acquiring patience: The Prophet pbuh called Ramadhan the month of patience as it increases one's will power to control his desire and the selfishness of his soul. This training allows him to be strong in following Allah swt's commands. The most important thing is to carry the Message and propel it forward. The person trains himself to be patient in obeying Allah swt by stopping at the limits set by Allah swt both by way is of action and abstention. Allah swt said: "These are the limits set by Allah swt, so approach them not." (Al-Baqarah 2:187)
Fasting is pure worship: The fact that he is abstaining from food and drink both in public and in secret shows his honest faith and strong love of Allah swt, and his knowledge and feeling that Allah swt is all-knowing of everything. For this reason Allah swt has made the reward for fasting greater than for any other type of worship. Allah swt said in the hadith Qudsi: "Every deed of the son of Adam will be multiplied [in rewards], the good deed by ten of its like, up to seven hundreds, up to whatever Allah swt wills, except fasting, it is for Me and I will reward it. He abandons his desire and his food for My sake.." (Related by Muslim). Relieving Muslims from life's distractions: Eating, drinking, and socialising all distract a person and weaken ties with Allah swt. It is by the Mercy of Allah swt that Muslims are ordered to fast so as not to be bothered by the intrusion of these activities. Nor by the thought about them nor the anticipation for them when devoting themselves to the all types of worship Either reading the Qur'an, offering additional prayer or making I'tikaf. For this reason the Prophet pbuh said: "Fasting is a shield, and a secure fortress against Hell fire" (Related by Ahmad).
Discovering Allah swt's Blessings: A person experiences the hardship of the poor. He should then be thankful to Allah swt Who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah swt for.
Acquiring strength and endurance:It has been discovered that depriving the body of food for a period of time helps its defence and endurance mechanism. This in turn this protects the body from certain diseases. Remember that fasting is not only dependent on abstentions: Many believe that fasting consist only of certain abstentions, forgetting that Allah swt established certain acts of worship with fasting.
Among which are:
Qiyamul-layl: The Prophet pbuh said: "Whoever performed the night prayer during Ramadhan out of belief and anticipating God's rewards, will be forgiven his previous sins."(Related by Muslim).Performing Umrah: The Prophet pbuh said: "An Umrah during Ramadhan is like a Hajj with me." (Related by al-Hakim). Offering Iftar (meal) to those who fasted. The Prophet pbuh said: "Whoever feeds a fasting person has the same reward as him, except that the reward of the fasting person will not be diminished." (Related by Ahmad). Reading and completing the Qur'an: The Prophet pbuh said: "Fasting and [reading] Qur'an will intercede for the person: fasting will say: O Lord I forbade him eating and drinking so let me intercede for him, and the Qur'an will say: I deprived him from his night sleep so let me intercede for him," he then said: "So they will intercede." (Related by Ahmad). The Prophet pbuh used to recite the whole Qur'an to Angel Jibreel each Ramadhan.
Giving in charity: Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh was the most generous among people, and he was more generous during the month of Ramadhan." (Related by Muslim).
Ihtikaaf: which is to confine oneself in the masjid for prayer and invocation leaving the worldly activities. Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh used to perforrn I'tikaf during the last ten days of Ramadhan." (Related by Muslim). It is surprising that many people have abandoned I'tikaf though the Prophet pbuh never abandoned it from the time he arrived to Madinah until he died. Supplication: In the verses dealing with fasting, Allah swt said: "And when My slaves ask you (O Muhammad) concerning Me, then answer them, I am indeed near to them. I respond to the invocations of the supplicant when he calls on Me." (Al-Baqarah 2: 186). This is an encouragement for the fasting person to increase his invocation. The Prophet pbuh said: "Three invocations will be answered:
The invocation of the fasting person,
The invocation of the oppressed, and
The invocation of the traveler." (Related by Muslim).
Repentance: Ramadhan is the time of repentance and return to Allah swt, for it is a time when the devils are chained, and when many people are saved from hell fire every night by the grace of Allah swt. Applying oneself in all good deeds in the last ten days of Ramadhan: Aysha radhiallahu anha said: "When the last ten days come, he pbuh would pray most of the night and wake his family, and apply himself, and tighten up his loincloth.", and she also said: "The Messenger of Allah swt pbuh used to strive in the last days of Ramadhan more than he did during the other days." (Related by Muslim).
Abstaining from vain talk: Sins decrease the reward of fasting although they do not annul it. The Prophet pbuh said: "Fasting is not [only] abstaining from eating and drinking, but abstaining from vain and obscene talk, so if someone insulted you or wronged you say: I am fasting." (Related by al-Hakim) and he also said: 'Whoever does not abandon lying, then Allah swt does not need him to abandon his food and drink." (Related by al-Bukhari). Common errors made during Ramadhan Excessive spending: Ramadhan should be a time to avoid being wasteful, and learning to be prepared in facing harder times by distinguishing the needs from the luxuries. Unfortunately, many people go beyond their limits to spend during Ramadhan. Whether in the varieties of food that they savour each night, or by other types of spending.
Staying awake during the night and sleeping during the day: Some people sleep during most of the day when they are fasting. Ramadhan is not a time of being lazy, and this do not allow the full benefit from the experience of fasting. It is as if they have only inverted their nights into days and vice versa. In addition, some may spend a great portion of the night indulging in eating and drinking and socialising Spending more time in socialising: Because people invite each other more often during Ramadhan they do tend to spend more time socialising with friends, and relatives. While it is a good deed to feed the fasting person, this should not result in precious time lost in vain talk. Use the occasion for remembering Allah swt and offering additional prayers, and for the Da'wah to Allah swt. Insisting on performing a certain number of Rakaats during the Tarawih (night) prayer to the point of not praying behind the Imam and thus forfeiting the benefit of congregational prayer. This might also bring hatred and disagreement between the Muslims of one community.
Reading Qur'an too fast: Some insist on finishing the whole Qur'an once or more, even if they have to read very fast. Although reading the Qur'an many times is desirable, this should not be done hastily, especially during the Tarawih prayer without pondering upon its meaning. Allah swt ta'ala said: "This is a Book which We have sent down to you, full of blessings that they may ponder over its verses," (Saad 38:29), and the Prophet pbuh said: "Those who read the Qur'an in less than three days do not grasp [its meaning]" Socializing in l'tikaf: Many people are eager to do I'tikaf but some confine themselves in the masjid not to pray and worship Allah swt but to talk and socialize. As a Muslim we should realise that our priorities dictate what we do and what benefits us in the Hereafter and should not put worldly interests first.
What does Islam say about Getting the Most Out of Ramadhan:
The month of Ramadhan provides us with a blessed chance to strengthen and purify our character. The general spirit of Ramadhan encourages us to live more wholesomely and better ourselves. The Prophet (peace be upon him) tells us: "When the month of Ramadhan arrives, the gates of Heaven are opened, the gates of hell are locked, and the devils are chained." [Sahîh Muslim (1079) and Sunan al-Tirmidhî (682)]
The reduced temptation to do wrong afforded to us by fasting and the general atmosphere of Ramadhan gives us a chance to show Allah swt our best potential. We should do what we can to maximize this potential. Renew Your Relationship With the Qur'ân To get ourselves in the proper frame of mind – and earn Allah swt's blessings as well – we should devote more of our time to the Qur'ân. We should not only read it every day, but it is really important to reflect on what it is telling us, to ponder the lessons we can learn to improve our lives. The more we dwell upon the Qur'ân and its teachings, the better it will be for us, since Allah swt is speaking to us directly. The Qur'ân is a balm for our hearts, a restraint on our passions, and a cure for our doubts and misgivings. Therefore, we need to read the Qur'ân with sincerity and concentration. We need to seriously meditate on its meanings. How sad it is for a person who does not benefit from his or her reading of the Qur'ân.
Avoid Useless Behaviour During this month, we should be ever vigilant to avoid behaviour that can nullify or reduce the rewards and benefits of fasting. We should, for one thing, shun excess. This includes excess in food and drink. It also includes gossip and unnecessary speech. We should also seek to minimize other unnecessary distractions, even when it comes to the company that we keep. This is why making a retreat to the mosques is especially recommended in Ramadhan. While we are in retreat (i`tikâf) we free ourselves from the worries and preoccupations of our daily lives. Be Generous Another way to develop us in Ramadhan is to cultivate our generosity in this month and overcome our selfish tendencies. In other words, we should increase our charity. Ibn `Abbâs tells us that the Prophet (peace be upon him) was the most generous of all people, but he was no more generous than he was in Ramadhan. [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Be Well-Mannered and Patient Cultivating good manners should another priority of ours. Good manners are the best companions that fasting person can have. Alas, too many people become estranged of their good manners when they are hungry.
Fasting is supposed to inculcate patience. Indeed, fasting is sometimes referred to as "patience". Allah swt says: "Seek Allah swt's help in patience and prayer." [Sûrah al-Baqarah: 45] Some commentators on this verse interpret "patience" here to mean "fasting" so the verse is telling us to seek help in fasting and prayer.
Likewise, Ramadhan is described as the "Month of Patience" – and we know that the reward for patience is none other than Paradise. Allah swt says: "O my servants who believe! Fear your Lord. Good is (the reward) for those who do good in this world. Spacious is Allah swt's earth. Only those who are patient will receive their reward without measure." [Sûrah al-Zumar: 10] With patience, we can cope with our lives throughout the year. Without this noble quality, our lives will be frustrating and bitter.
The month of Ramadhan is the time to develop this most essential quality. May Allah swt grant us success, InshaAllah
Happy Ramadhan-ul-kareem to all…….:)
Saturday, 15 August 2009
Zakaat
Certain inward attitudes and duties are incumbent on those who seek, through the payment of Zakaat, that which leads to good in the Hereafter:
Knowing Zakaat's purpose and significance
To understand the necessity of paying Zakaat, how it represents a test of character, and why it has been made one of the fundamentals of Islam, even though it is a financial transaction and not a physical act of worship. Three points deserve consideration here:
Testing the degree of love for Allah
To pronounce the two sentences of the Confession of Faith (Shahada) ("There is no God but Allah-Mohammad is God's Messenger") is obligatory as affirmation of the Divine Unity and testimony to the singleness of the One to Whom all worship is due.
Complete fulfillment of this obligation requires that he who affirms the Divine Unity should direct his love to none but the One, the Unique.
There is little value in mere verbal affirmation. The degree of love is tested only by separating the lover from other things he loves.
Worldly goods are an object of love in everybody's eyes, being the means by which they enjoy the benefits of this world. Because of them, we become attached to life and shy away from death, even though death leads us to meet the Beloved (Allah).
The truth of our claim to love God is therefore put to the test, and we are asked to give up the wealth which is the apple our eye.
That is why Allah said: "God has bought from the believers their persons and their goods, Paradise being theirs for the price" (Quran: 9:111).
Allah also says that true piety means giving away one's wealth, in spite of love for it, to close relatives, orphans, the wayfarer and beggars, and for the emancipation of slaves.2
The elimination of miserliness
The Divine decree by which Allah bids His servants to spend their wealth, is also significant in purging the habit of miserliness, which is a deadly sin.
"And whosoever is saved from his own covetousness, such are they who will be the successful" (Quran 59:9).
The habit of miserliness is only eliminated by making oneself accustomed to spending money, for to break an attachment one must force oneself away till a new habit is found.
The purity he acquires is in proportion to his expenditure, to his delight in giving away and to his joy in spending for the sake of Allah.
Expression of gratitude
The third factor is gratitude for benefits received, for the servant is indebted to Allah for personal and material bounties
Payment of Zakaat at the proper time
The second duty with regards to Zakaat concerns the time of payment .
A good practice is to anticipate the moment when payment is due.
This demonstrates a willingness to comply by bringing joy to the hearts of poor, forestalling the obstacles time might place in the way of charitable action, being aware that there are dangers in delaying payment, as the servant runs the risk of disobedience should he or she postpone beyond the appointed moment.
Whenever the impulse to good arises from within, the opportunity must be grasped at once as the believers heart lies between the two fingers of the All-Merciful. Yet how fickle is the heart! The devil threatens poverty and bids us to commit atrocious and abominable deeds.
Demonic suggestion follows hard on the heels of angelic inspiration. One should therefore seize the opportunity and fix a definite month for giving Zakaat (if one is used to paying it all at once.)
One should endeavor to choose one of the most opportune times to pay Zakat, resulting in more closeness to Allah and compounding the value of the Zakaat.
One such favorable time would be month of Muharram, since it is the first month of the Islamic year and one of the sacred months. Another is Ramadan.
Give In Secret
The third duty is secrecy, for this is farthest removed from hypocritical display and reputation-seeking.
Allah says, "If you disclose your Sadaqat (alms giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do" (Quran 2:271).
According to one Hadith, the Prophet said, "Seven people will be shaded under Allah's Throne on the Day on which there will be no other shade: a just ruler, a young person who worships Almighty Allah, a person whose heart is attached to Masajid, two people who love one another for the sake of Allah, and who come together and part for His sake, a man who is called by a beautiful woman of good family, but refuses her, saying 'I fear Allah', a person who gives his money in charity so secretly that his left hand does not know what his right hand gives, and someone who remembers Allah privately, so that his eyes brim with tears."
According to one of the scholars, "Three things are accounted among the treasures of righteousness, one of them being to give Alms in secret."
Whenever fame is the donor's objective, his work will be in vain, since the purpose of alms giving is to eliminate miserliness and to weaken the love of wealth. But the love of status has a stronger hold over the soul than the love of wealth, and both of them have deadly consequences in the Hereafter.
Give openly
The fourth duty, when one knows that such conduct will tend to encourage others to follow suit, is to let one's giving be seen.
In doing so, however, one must be inwardly on guard against hypocritical motives.
Apart from the expectation of gratitude and the risk of hypocrisy, there is another danger in visible alms giving, namely that of offending a poor man's dignity. It may be hurtful to him to be seen to be needy.
But someone who begs in public is bringing the disgrace upon himself; there is therefore no sense in being wary.
Avoid Taunting and Hurting
The fifth duty is not to invalidate one's alms giving through taunting and hurting.
As Allah said, "Do not make your Alms giving void by taunting and hurting." (part of Quran 2: 264).
Taunting is reminding a person of a favor, while hurt lies in making it known. According to others taunting is to exploit a person in return of a gift, while hurt lies in making him feel ashamed of his poverty.
Still others say that taunting means making one's gift an excuse for arrogant behavior.
One should therefore realize that giving alms is actually paying Allah, Great and Glorious is He, what is due, while the poor person is actually receiving his sustenance from Allah.
Anyone who grasps the significance of the three points mentioned above while discussing the purpose and importance of the Zakat, or even one of them, realizes that he is a benefactor only to himself , through spending his wealth either to demonstrate his love of Allah or to purge himself or herself of the voice miserliness, or to give thanks for the blessing of wealth in the hope of receiving more.
Adopt humility
The sixth duty to think little of one's donation, for to regard it highly is to invite that pride which is one of the deadly sins, making good deeds worthless.
It must be recognized that ten of two and-a-half percent is a tiny fraction, and that to pay only this is to content oneself with the least generous level of expense as we have explained above.
This is something to be ashamed of rather to boast about. Even if one rose to the highest level, disbursing all or most of one's wealth, one should still reflect on where it came from in the first place, and for what purpose it is being spent.
For all wealth belongs to Allah. It is to Him that one should be grateful for for being given it and being enabled to spend it, so why pride ourselves on spending for the sake of Allah when it is actually His property?
And, if one's situation is such that one must look to the Hereafter, spending for the sake of spiritual reward, why boast of giving what one expects to receive many many times over?
As for action, one's giving should be done with a sense of shame at one's meanness in holding back the rest of one's wealth from God, Great and Glorious is He.
One's demeanor should be humble and abashed, like that of someone who is asked to hand back a deposit but returns only part of it and holds on the rest.
For all wealth belongs to Allah and He would prefer to see us give all we possess. If He has not commanded His servant to do so, it is only because that would be too hard on them by reason of their greed.
As Allah says: "If He were to ask you of it, and press you, you would covetously withhold, and he will bring out all your (secret) ill wills'" (Quran 47:37).
Give the best and the dearest
The seventh duty is to select from one's wealth what is best and dearest to one: the finest and most excellent part, for God, exalted is He. Allah is good and accepts only what is good.
If the offering has been acquired by dubious means, it may not strictly belong to the donor and will then be disqualified.
"O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich, and worthy of all praise." (Quran 2:267).
Seek the Worthy and Deserving
The eighth duty is to seek out the truly worthy recipient for one's offering (Sadaqa), rather than be content with just anybody who happens to fall within the eight categories of legally qualified beneficiaries.
For among those generally eligible there are some with special qualities. Attention should be paid to these five qualities:
First, one should seek out those pious people who have renounced the world and devoted themselves exclusively to the business of the Hereafter.
Second, the recipient should be chosen from among the people of learning, to support him in his quest for knowledge. Learning is the noblest form of worship, so long as it is based on right intention.
Third, the recipient should be a person who kept his need to himself, not being given to fuss and complaint.
Fourth, the recipient should be someone with a large family or disabled by illness or some other cause.
Fifth, the recipient should be a close relative, whether paternal or maternal.
Each of these points should therefore be taken into consideration, for they represent the desired qualities. Within each quality there are further gradations, so one ought to seek the highest .
If anyone can be found in whom all these qualities are combined, that is the greatest treasure and the supreme prize. If one does one's best and succeeds, one gets a double reward, but even if one fails, there is still a single reward for the effort.
NOTES
1. Abu Hamid al-Ghazali, Inner Dimensions of Islamic Worship.
2. "It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing." (2, 177)
3. Bukhari, Muslim.
Knowing Zakaat's purpose and significance
To understand the necessity of paying Zakaat, how it represents a test of character, and why it has been made one of the fundamentals of Islam, even though it is a financial transaction and not a physical act of worship. Three points deserve consideration here:
Testing the degree of love for Allah
To pronounce the two sentences of the Confession of Faith (Shahada) ("There is no God but Allah-Mohammad is God's Messenger") is obligatory as affirmation of the Divine Unity and testimony to the singleness of the One to Whom all worship is due.
Complete fulfillment of this obligation requires that he who affirms the Divine Unity should direct his love to none but the One, the Unique.
There is little value in mere verbal affirmation. The degree of love is tested only by separating the lover from other things he loves.
Worldly goods are an object of love in everybody's eyes, being the means by which they enjoy the benefits of this world. Because of them, we become attached to life and shy away from death, even though death leads us to meet the Beloved (Allah).
The truth of our claim to love God is therefore put to the test, and we are asked to give up the wealth which is the apple our eye.
That is why Allah said: "God has bought from the believers their persons and their goods, Paradise being theirs for the price" (Quran: 9:111).
Allah also says that true piety means giving away one's wealth, in spite of love for it, to close relatives, orphans, the wayfarer and beggars, and for the emancipation of slaves.2
The elimination of miserliness
The Divine decree by which Allah bids His servants to spend their wealth, is also significant in purging the habit of miserliness, which is a deadly sin.
"And whosoever is saved from his own covetousness, such are they who will be the successful" (Quran 59:9).
The habit of miserliness is only eliminated by making oneself accustomed to spending money, for to break an attachment one must force oneself away till a new habit is found.
The purity he acquires is in proportion to his expenditure, to his delight in giving away and to his joy in spending for the sake of Allah.
Expression of gratitude
The third factor is gratitude for benefits received, for the servant is indebted to Allah for personal and material bounties
Payment of Zakaat at the proper time
The second duty with regards to Zakaat concerns the time of payment .
A good practice is to anticipate the moment when payment is due.
This demonstrates a willingness to comply by bringing joy to the hearts of poor, forestalling the obstacles time might place in the way of charitable action, being aware that there are dangers in delaying payment, as the servant runs the risk of disobedience should he or she postpone beyond the appointed moment.
Whenever the impulse to good arises from within, the opportunity must be grasped at once as the believers heart lies between the two fingers of the All-Merciful. Yet how fickle is the heart! The devil threatens poverty and bids us to commit atrocious and abominable deeds.
Demonic suggestion follows hard on the heels of angelic inspiration. One should therefore seize the opportunity and fix a definite month for giving Zakaat (if one is used to paying it all at once.)
One should endeavor to choose one of the most opportune times to pay Zakat, resulting in more closeness to Allah and compounding the value of the Zakaat.
One such favorable time would be month of Muharram, since it is the first month of the Islamic year and one of the sacred months. Another is Ramadan.
Give In Secret
The third duty is secrecy, for this is farthest removed from hypocritical display and reputation-seeking.
Allah says, "If you disclose your Sadaqat (alms giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do" (Quran 2:271).
According to one Hadith, the Prophet said, "Seven people will be shaded under Allah's Throne on the Day on which there will be no other shade: a just ruler, a young person who worships Almighty Allah, a person whose heart is attached to Masajid, two people who love one another for the sake of Allah, and who come together and part for His sake, a man who is called by a beautiful woman of good family, but refuses her, saying 'I fear Allah', a person who gives his money in charity so secretly that his left hand does not know what his right hand gives, and someone who remembers Allah privately, so that his eyes brim with tears."
According to one of the scholars, "Three things are accounted among the treasures of righteousness, one of them being to give Alms in secret."
Whenever fame is the donor's objective, his work will be in vain, since the purpose of alms giving is to eliminate miserliness and to weaken the love of wealth. But the love of status has a stronger hold over the soul than the love of wealth, and both of them have deadly consequences in the Hereafter.
Give openly
The fourth duty, when one knows that such conduct will tend to encourage others to follow suit, is to let one's giving be seen.
In doing so, however, one must be inwardly on guard against hypocritical motives.
Apart from the expectation of gratitude and the risk of hypocrisy, there is another danger in visible alms giving, namely that of offending a poor man's dignity. It may be hurtful to him to be seen to be needy.
But someone who begs in public is bringing the disgrace upon himself; there is therefore no sense in being wary.
Avoid Taunting and Hurting
The fifth duty is not to invalidate one's alms giving through taunting and hurting.
As Allah said, "Do not make your Alms giving void by taunting and hurting." (part of Quran 2: 264).
Taunting is reminding a person of a favor, while hurt lies in making it known. According to others taunting is to exploit a person in return of a gift, while hurt lies in making him feel ashamed of his poverty.
Still others say that taunting means making one's gift an excuse for arrogant behavior.
One should therefore realize that giving alms is actually paying Allah, Great and Glorious is He, what is due, while the poor person is actually receiving his sustenance from Allah.
Anyone who grasps the significance of the three points mentioned above while discussing the purpose and importance of the Zakat, or even one of them, realizes that he is a benefactor only to himself , through spending his wealth either to demonstrate his love of Allah or to purge himself or herself of the voice miserliness, or to give thanks for the blessing of wealth in the hope of receiving more.
Adopt humility
The sixth duty to think little of one's donation, for to regard it highly is to invite that pride which is one of the deadly sins, making good deeds worthless.
It must be recognized that ten of two and-a-half percent is a tiny fraction, and that to pay only this is to content oneself with the least generous level of expense as we have explained above.
This is something to be ashamed of rather to boast about. Even if one rose to the highest level, disbursing all or most of one's wealth, one should still reflect on where it came from in the first place, and for what purpose it is being spent.
For all wealth belongs to Allah. It is to Him that one should be grateful for for being given it and being enabled to spend it, so why pride ourselves on spending for the sake of Allah when it is actually His property?
And, if one's situation is such that one must look to the Hereafter, spending for the sake of spiritual reward, why boast of giving what one expects to receive many many times over?
As for action, one's giving should be done with a sense of shame at one's meanness in holding back the rest of one's wealth from God, Great and Glorious is He.
One's demeanor should be humble and abashed, like that of someone who is asked to hand back a deposit but returns only part of it and holds on the rest.
For all wealth belongs to Allah and He would prefer to see us give all we possess. If He has not commanded His servant to do so, it is only because that would be too hard on them by reason of their greed.
As Allah says: "If He were to ask you of it, and press you, you would covetously withhold, and he will bring out all your (secret) ill wills'" (Quran 47:37).
Give the best and the dearest
The seventh duty is to select from one's wealth what is best and dearest to one: the finest and most excellent part, for God, exalted is He. Allah is good and accepts only what is good.
If the offering has been acquired by dubious means, it may not strictly belong to the donor and will then be disqualified.
"O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich, and worthy of all praise." (Quran 2:267).
Seek the Worthy and Deserving
The eighth duty is to seek out the truly worthy recipient for one's offering (Sadaqa), rather than be content with just anybody who happens to fall within the eight categories of legally qualified beneficiaries.
For among those generally eligible there are some with special qualities. Attention should be paid to these five qualities:
First, one should seek out those pious people who have renounced the world and devoted themselves exclusively to the business of the Hereafter.
Second, the recipient should be chosen from among the people of learning, to support him in his quest for knowledge. Learning is the noblest form of worship, so long as it is based on right intention.
Third, the recipient should be a person who kept his need to himself, not being given to fuss and complaint.
Fourth, the recipient should be someone with a large family or disabled by illness or some other cause.
Fifth, the recipient should be a close relative, whether paternal or maternal.
Each of these points should therefore be taken into consideration, for they represent the desired qualities. Within each quality there are further gradations, so one ought to seek the highest .
If anyone can be found in whom all these qualities are combined, that is the greatest treasure and the supreme prize. If one does one's best and succeeds, one gets a double reward, but even if one fails, there is still a single reward for the effort.
NOTES
1. Abu Hamid al-Ghazali, Inner Dimensions of Islamic Worship.
2. "It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing." (2, 177)
3. Bukhari, Muslim.
Wednesday, 12 August 2009
Misconceptions
Islam is the name of a way of life that the Creator wants us to follow. We avoid the word religion because in many non-Islamic societies, there is a separation of "religion and state." This separation is not recognised at all in Islam: the Creator is very much concerned with all that we do, including the political, social, economic, and other aspects of our society. Hence, Islam is a complete way of life.
The source of Islam is Allah swt, the Creator of everything known and unknown to us. He is One, and He is Unique. Allah has taught us about Islam via two mediums: the Qur'an and the Sunnah. Both the Qur'an and Sunnah were transmitted to us humanity, via the Messenger of Allah: Muhammad bin Abdullah, may the peace and blessings of Allah be upon him (saas). The Messenger of Allah was nothing more and nothing less than a mortal messenger of the immortal Creator.
The Qur'an is a book containing the literal Word of Allah. It was transmitted from Allah to an angel of His (Gabriel), and from the angel to the Messenger of Allah who delivered it to us. The Qur'an covers a wide variety of topics, including evidence to support its claim of being the Word of the Creator, stories of earlier generations, rules which humanity is asked to obey, and information about the Hereafter. The Qur'an claims that it is protected from change by other than Allah, and this is confirmed by its 1400 year history. The earliest copies and the latest copies are the same.
The Sunnah is the term used to describe how the Messenger of Allah (saas) lived his life. The Messenger's life is an example for all Muslims, or those who accept Islam, to follow. Whatever the Messenger (saas) did, said, or approved of is a source of Islam just as much as the Qur'an. The Messenger's role is not overemphasised: his life was dictated by what the Creator desired, and the Messenger did not add or subtract to Islam according to his own personal whim. His life was such that his wife called him "a walking Qur'an."
The Qur'an and Sunnah are the only two mediums by which Allah has directly taught us about Islam. This leads us to the following simple but critical principle:
If any man or woman engages in a belief or action which clearly contradicts the Qur'an or Sunnah, then that belief or action cannot be thought of as `Islamic'.
This rule applies whether the man or woman is Muslim or non-Muslim. Hence, we cannot equate Islam and the Muslims. Islam is the way of life; Muslims are people who claim to follow that way of life. A Muslim may claim to follow Islam, but be wrong. In the context of misconceptions, we can restate the above principle in a slightly different way:
Some misconceptions about Islam are due to the wrong beliefs and actions of Muslims, and others are due to a significant lack of understanding and false stereotyping by non-Muslims.
Misconception 1
Islam is `the religion of peace' because:
the Arabic word Islam is derived from the Arabic word "Al-Salaam" which means peace.
It might seem strange to think of this as a misconception, but in fact it is. The root word of Islam is "al-silm" which means "submission" or "surrender." It is understood to mean "submission to Allah." In spite of whatever noble intention has caused many a Muslim to claim that Islam is derived primarily from peace, this is not true. Allah says in the Qur'an (translated):
[2:136] Say (O Muslims): We believe in Allah and that which is revealed to us and that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and to Him we have surrendered. [Arabic "Muslimoon"]
A secondary root of Islam may be "Al-Salaam" (peace), however the text of the Qur'an makes it clear that Allah has clearly intended the focus of this way of life to be submission to Him. This entails submission to Him at all times, in times of peace, war, ease, or difficulty.
Misconception 2
In Islam, denial of human rights is OK because:
Islam is against pure democracy
Islam tolerates slavery
The misconception does not follow from the reasons given, and the reasons ignore a great deal of information.
As stated earlier, Islam is a complete way of life. Given this, it is not surprising that the Creator is concerned with the method which we choose to govern ourselves. The preeminent rule which the Islamic state must observe is stated in the Qur'an (translation follows):
[4:59] O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day; That is best, and most suitable for final determination.
From this verse, it is clear that the state's obligation of obedience to the Creator is as important as the obedience of the individual. Hence, the Islamic state must derive its law from the Qur'an and Sunnah. This principle excludes certain choices from the Islamic state's options for political and economic systems, such as a pure democracy, unrestricted capitalism, communism, socialism, etc. For example, a pure democracy places the people above the Qur'an and Sunnah, and this is disobedience to the Creator. However, the best alternative to a pure democracy is a democracy that implements and enforces the Shari'ah (Islamic Law).
The Creator also states in the Qur'an (translated):
[42:36-38] So whatever thing you are given, that is only a provision of this world's life, and what is with Allah is better and more lasting for those who believe and rely on their Lord, and those who shun the great sins and indecencies, and whenever they are angry they forgive, and those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.
Allah orders us in this verse to conduct our matters by taking counsel among ourselves, or by consulting each other. This is the methodology of the Islamic state, to consult one another, but to always keep the Qur'an and Sunnah paramount. Any law which contradicts the Qur'an or Sunnah is unlawful. This broad principle of consultation is certainly wide enough to encompass a form of government where all are heard - in fact, encouraged to be heard. The early Islamic states were of this form. The petty governments of many `Muslim countries' today do not apply this principle and in fact commit many crimes against the people.
As for slavery, Islam is unique among the `religions' in its close attention to the peaceful removal of this practice. Before the advent of Islam, slavery was widespread all over the world. The Messenger of Islam taught us that freeing slaves was a great deed in the sight of Allah. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[3:46:693] Narrated Abu Huraira: The Prophet said, "Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave." Said bin Marjana said that he narrated that Hadith to `Ali bin Al-Husain and he freed his slave for whom `Abdullah bin Ja'far had offered him ten thousand Dirhams or one-thousand Dinars.
Also from the Sunnah, specifically in the study of the Sunnah called Maliks' Muwatta, we find:
[38:9:15] Narrated Aisha Ummul Mu'minin: The Messenger of Allah, may Allah bless him and grant him peace, was asked what was the most excellent kind of slave to free. The Messenger of Allah, may Allah bless him and grant him peace, answered, "The most expensive and the most valuable to his master."
The Creator has also made it easy for slaves to gain their freedom. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[3:46:704] Narrated Abu Huraira: The Prophet said, "Whoever frees his portion of a common slave should free the slave completely by paying the rest of his price from his money if he has enough money; otherwise the price of the slave is to be estimated and the slave is to be helped to work without hardship till he pays the rest of his price."
The condition of slavery is very different in Islam than the harsh conditions imposed by non-Muslims or disobedient Muslims. From the Sunnah, specifically in the study of the Sunnah called unan Abu Dawud, we find:
[41:4957] Narrated AbuHurayrah: The Prophet (saw) said: None of you must say: "My slave" (abdi) and "My slave-woman" (amati), and a slave must not say: "My lord" (rabbi or rabbati). The master (of a slave) should say: "My young man" (fataya) and "My young woman" (fatati), and a slave should say "My master" (sayyidi) and "My mistress" (sayyidati), for you are all (Allah's) slave and the Lord is Allah, Most High.
Also from the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[3:46:721] Narrated Al-Ma'rur bin Suwaid: I saw Abu Dhar Al-Ghifari wearing a cloak, and his slave, too, was wearing a cloak. We asked him about that (i.e. how both were wearing similar cloaks). He replied, "Once I abused a man and he complained of me to the Prophet. The Prophet asked me, `Did you abuse him by slighting his mother?' He added, `Your slaves are your brethren upon whom Allah has given you authority. So, if one has one's brethren under one's control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job)."
As a result of the teachings of Islam, slavery was almost completely eradicated from many areas of the Muslim world, peacefully and without bloodshed.
Misconception 3
In Islam, women are inferior to men because:
a man can marry up to 4 wives, a woman can marry only one man
a man's share of inheritance is bigger than a woman's
a man can marry a non-Muslim, a woman cannot
women must wear the veil
This widely held misconception does not remotely follow from the reasons given. The first and most important observation to make about the popular question "Are men and women equal?" is that it is a badly-formed, unanswerable question. The problem which many people conveniently ignore is that "equal" is not defined. This is a very critical point: the equality must be specified with respect to some measurable property. For example, women on average are superior to men if we ask who is shorter in height than the other ("Growth and Development", Encyclopaedia Britannica, 1992). Women are also superior on average if we ask whom do children bond to deeper, mothers or fathers. Women are also superior on average if we ask who has a tendency to socialize more. On the other hand, men are superior on average if we ask who is taller in height than the other. And so on: every question can be turned around, and more importantly these are properties which are irrelevant.
What then, is the really important property which we are worried about in terms of gender equality? Naturally, from the point of view of the Qur'an and Sunnah, the obvious important property is who is dearer to Allah, men or women? This question is emphatically answered in the Qur'an (translation),
[4:124] If any do deeds of righteousness - be they male or female - and have faith, they will enter Paradise, and not the least injustice will be done to them.
[33:35] For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward.
The Qur'an and Sunnah repeat over and over again that Allah only favours one person over another based on that person's awareness, consciousness, fear, love, and hope of Allah (the Arabic word is difficult to translate: Taqwa). All other criteria are excluded: gender, ethnic group, country, ancestry, etc.
Given that Allah does not favor one gender over the other in His attention to us (and it helps to remember that Allah is neither male nor female), we can now address the differences between the genders in Islam. First, men and women are not the same as we know. The Creator states in the Qur'an (translation),
[3:36]...and the male is not like the female...
Men and women are different in their composition, and in their responsibilities under Islam. However, both are bound by obligations to one another, especially the following important one which must be understood in any discussion on men and women. From the Qur'an (translation),
[24:32] And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing.
In this verse, the Creator emphasizes that marriage is to be vigorously pursued by the Muslims: the state of being single is not to be maintained. With this in mind, we can begin to understand the four reasons cited above for the nonetheless erroneous conclusion.
Men and women are different in their responsibilities towards the families that they are strongly encouraged to set up. Women are not obligated to work, whereas men are obligated. The man must provide for the family, but the woman does not have to spend out of her money for it, though she gets a reward for doing so. Allah says in the Qur'an (translation),
[4:34] Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.
From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[2:24:545] Narrated `Amr bin Al-Harith: Zainab, the wife of `Abdullah said, "I was in the Mosque and saw the Prophet (p.b.u.h) saying, `O women ! Give alms even from your ornaments.' " Zainab used to provide for `Abdullah and those orphans who were under her protection. So she said to `Abdullah, "Will you ask Allah's Apostle whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Apostle ?" (Zainab added): So I went to the Prophet and I saw there an Ansari woman who was standing at the door (of the Prophet ) with a similar problem as mine. Bilal passed by us and we asked him, `Ask the Prophet whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilal not to inform the Prophet about us. So Bilal went inside and asked the Prophet regarding our problem. The Prophet (p.b.u.h) asked, "Who are those two?" Bilal replied that she was Zainab. The Prophet said, "Which Zainab?" Bilal said, "The wife of `Adullah (bin Masud)." The Prophet said, "Yes, (it is sufficient for her) and she will receive a double rewards (for that): One for helping relatives, and the other for giving Zakat."
Given that husbands are obligated to provide for wives, and that marriage is a highly recommended goal of Islam, it is easy to see why women's inheritance share is half that of men. We note also that men are obligated to provide a suitable dowry to women on marriage. In fact, it is preferable at this point to speak in terms of husbands and wives instead of men and women. Allah says in the Qur'an (translation),
[4:4] And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.
Allah says in the Qur'an (translation),
[2:228]...And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them...
This one degree in no way affects the position of the Creator in which He has stated that He does not hold women dearer to him than men, or vice versa. Rather it is simply a way of partitioning responsibilities in a household of two adults: someone must make the final decision on daily matters. As will be shown below in a section on a different misconception, though the final decision rests with the husband, it is through mutual consultation that decisions are best reached at.
While men are allowed to marry up to four wives, they are also commanded to meet the preconditions of being able to financially support them. They must also deal with each wife justly and fairly with respect to marital and economic obligations. Allah says in the Qur'an (translation),
[4:3] If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.
Moreover, women are allowed to reject any marriage proposal made to her by prospective suitors, thus if she does not feel she can abide by the rules of the Qur'an and Sunnah if she marries a certain person, she can reject his proposal. While it is irrelevant to Islam, it is worthwhile to note that both Judaism and Christianity allow polygamy. The idea is not as foreign to the non-Muslims as is often claimed.
Finally, the wearing of the veil by women is also an illogical premise to claim that women are inferior to men. It is more appropriate to indict a society of female exploitation if it tolerates pornography rather than if it enforces the veil. Given that Allah is neither male nor female, given that He does not endear people to Himself based on their gender, given that the Creator cares about all of us male or female, given that the sexual and violent drive of men is stronger than that of women...given all this, it is illogical to cast a negative light on the following injunctions contained in the Qur'an (translation),
[33:59] O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not be annoyed...
[24:30-31] Say to the believing man that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands...
On this misconception, there is a great deal more to write, most of it showing how current practices in many Muslim lands go against what the Qur'an and Sunnah have ordained, lands in which women are treated as property (unIslamic), are not educated (unIslamic), are forbidden their economic rights (unIslamic), and more. On this point in particular, we encourage everyone to consult the Qur'an and Sunnah before incriminating Islam. Always remember that Islam is a complete way of life from the Creator, and that Muslims are people who claim to follow that way of life. A Muslim may claim to follow Islam, but be wrong.
Misconception 4
Islam is well-suited only to the Arabs because:
most Muslims are Arabs
the Qur'an is in Arabic
The first reason for this misconception is far from the truth. Of the more than one billion Muslims around the world, only 18% are Arab. The most populous Muslim country in the world is Indonesia. The second most populous Muslim country is Bangladesh. Neither of these countries is Arab.
Islam is the fastest growing major religion in the world (Encyclopaedia Britannica). It has adherents on all the populated continents, and is accessible to Arabs and non-Arabs alike. In the United States, Muslims are expected to become the largest religious minority around the turn of the century, outstripping the Jews.
The universal appeal of Islam to Arabs and non-Arabs comes in spite of the Qur'an being in Arabic. Allah states in the Qur'an that this way of life called Islam is for all people (translation follows),
[21:107] And We (Allah) have not sent you (Muhammad) but as a mercy to the worlds.
[34:28] We have not sent you but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.
Moreover, the Creator does not use the colour or mother tongue of people to judge them, be they Arab or not. Instead, it is the level of their awareness of Allah which is the criterion,
[49:13] O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)."
The choice of Arabic as the language of the Qur'an is explained very simply and clearly (translation follows),
[41:44] And if We (Allah) had made it a Qur'an in a foreign tongue, they would certainly have said: "Why have not its communications been made clear? What! a foreign (tongue) and an Arab!" Say: It is, to those who believe, a guidance and a healing; and (as for) those who do not believe, there is a heaviness in their ears and it is obscure to them; these shall be called to from a far-off place.
However, it is also important to emphasize that the Qur'an in its revealed form in Arabic is the literal Word of the Creator - but any translation is not. Each translation is more accurately called a translation of an interpretation, for every translator includes his or her own bias.
Misconception 5
Islam rejects Jesus because:
Jesus is not accepted as `the Son of God'
The Qur'an and Sunnah both teach us emphatically and without any doubt that the Creator considers the statement of the Trinity to be a great falsehood. The Qur'an states (translation):
[19:88-93] They say: "(Allah) the Most Merciful has begotten a son!" Indeed you have put forth a thing most monstrous! At it the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin, that they should invoke a son for (Allah) the Most Merciful. For it is not consonant with the majesty of (Allah) the Most Merciful that He should beget a son: Not one of the beings in the heavens and the earth but must come to (Allah) the Most Merciful as a servant.
However, the misconception that Jesus is rejected does not follow from the reason given above. It is more precise to say that identifying Jesus as `the Son of God' is rejected. As a Messenger of Allah, Jesus is accorded the same honour that all the Messengers are given, as the following verse attests to (translation),
[2:136] Say (O Muslims): We believe in Allah and that which is revealed to us and that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and to Him we have surrendered. [Arabic "Muslimoon"]
Misconception 6
Islam orders the worship of a man because:
Muslims are also `Mohammedan's
Early non-Muslim quasi-researchers of Islam called it `Mohammedanism's, implying in some way that Muslims worshipped the Messenger of Allah (saas). Hence, the (false) basis for this misconception really emanates from non-Muslims. However, as was described above, a "Muslim" is "one who submits to Allah." The essence of Islam is pure monotheism. Allah says in the Qur'an (translated):
[112:1-4] Say: He is Allah, the One and Only; Allah, the One on whom all depend; He begets not, nor is He begotten. And there is none comparable to Him.
[3:144] Muhammad is no more than a messenger: many Were the messengers that passed away before him. If he died or were slain, will you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.
From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[9:93:470] Narrated Mu'adh bin Jabal: The Prophet said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)."
[4:55:654] Narrated `Umar: I heard the Prophet saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle."
Misconception 7
Islam tolerates the killing of innocents because:
Muslims can be terrorists
Muslims engage in `holy wars' (jihad)
Islam spread by the sword
it has a harsh and cruel judicial system
This misconception is one of the most widely held misconceptions about Islam today. And yet in the Qur'an, the Creator unambiguously states (translation),
[17:33] Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand retaliation or to forgive): but let him not exceed bounds in the matter of taking life, for he is helped (by the Law)
Based on this verse, it is Islamically unlawful to murder anyone who is innocent of certain crimes. It is well to remember at this point the distinction made above between Qur'an and Sunnah, and the Muslims: only the Qur'an and Sunnah are guaranteed to be in accordance with what the Creator desires, whereas the Muslims may possibly deviate. Hence, if any Muslim kills an innocent person, that Muslim has committed a grave sin, and certainly the action cannot be claimed to have been done "in the name of Islam."
It should be clear, then, that "Muslim terrorist" is almost an oxymoron: by killing innocent people, a Muslim is committing an awesome sin, and Allah is Justice personified. This phrase is offensive and demeaning of Islam, and it should be avoided. It is hoped that as the general level of public awareness and understanding of Islam increases, people will keep "terrorism" and "Islam" separate from each other, not to be used in the same phrase.
Another reason advanced in support of the misconception is that the Creator has imposed `jihad' on us. The term "holy war" is from the time of the Crusades and originated in Europe as a rallying cry against the Muslims in Jerusalem. Jihad is an Arabic word meaning struggle, but in the context of many verses in the Qur'an, it carries the meaning of military struggle, or war. Allah gradually introduced the obligation of military struggle to the Muslim community at the time of the Messenger (saas). The first verse ever revealed in that connection is as follows (translation),
[22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them;
This verse lays down the precondition for all war in Islam: there must exist certain oppressive conditions on the people. The Creator unequivocally orders us to fight oppression and persecution, even at the expense of bloodshed as the following verse shows (translation),
[2:190-192] And fight in the cause of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits. And kill them wherever you find them, and drive them out from where they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque (in Makkah) until they fight with you in it, but if they do fight you, then slay them; such is the reward of the unbelievers. But if they desist, then surely Allah is Forgiving, Merciful. And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.
As one might imagine, the method of military struggle has been clearly and extensively defined in the Qur'an and Sunnah. Since this subject is a huge one, we simply summarize part of it by noting that it is unlawful to kill women, children, the infirm, the old, and the innocent. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[4:52:257] Narrated 'Abdullah: During some of the Ghazawat of the Prophet a woman was found killed. Allah's Apostle disapproved the killing of women and children.
A related misconception to jihad is often propagated by Muslims who say that "Jihad is only for self-defence of physical borders." The Qur'an and Sunnah refute this notion categorically. As the verses cited above show, jihad is obligatory wherever there is injustice, and Muslims need not acknowledge imaginary lines around the earth when it comes to upholding this obligation. The Messenger of Allah (saas) has also commented on this extensively in the Sunnah. From the study of the Sunnah called Sahih Bukhari, we find that,
[4:52:65] Narrated Abu Musa: A man came to the Prophet and asked, "A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in Allah's Cause?" The Prophet said, "He who fights that Allah's Word (i.e. Islam) should be superior, fights in Allah's Cause."
Hence, the Creator obligates us to fight wherever people are being grossly deprived of freely hearing or practicing the Message of Allah as contained in the Qur'an and Sunnah. Sayyed Qutb, a famous Muslim scholar eloquently discusses the notion of jihad and self-defence in his book Milestones,
"If we insist on calling Islamic jihad a defensive movement, then we must change the meaning of the word `defence and mean by it `defence of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial, or class distinction."
A third reason often cited for the misconception about Islam which says that this way of life tolerates the killing of innocents is that the judicial system of Islam is unnecessarily harsh. This reason is weak in two respects. First, it presupposes that human beings are more just and more merciful than the Creator, and therefore we can change the law. Second, it is often based on gross oversimplifications of Islamic law, such as saying "all thieves get their hands cut off."
The Qur'an and Sunnah make it clear that the law of retaliation (or equality) governs us for murder and physical injury, but forgiveness is better as the following verses from the Qur'an show (translation),
[2:178] O you who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.
[42:40-43] The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loves not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. The blame is only against those who oppress men and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a grievous penalty. And whoever is patient and forgiving, these most surely are actions due to courage.
The Creator ordained the law of retaliation on us knowing full well that we might question it. In many non-Muslim societies today, there are ongoing debates about the death penalty. In Islam, this discussion is moot: the Creator has decided the matter for us. He has however given us an interesting verse in the Qur'an which advises to consider the matter carefully if we want to understand it (translation follows),
[2:179] And there is life for you in (the law of) retaliation, O people of understanding, that you may guard yourselves.
Most people are also unaware of the stringent conditions which must be met for the law of retaliation to be applicable. The Sunnah is full of examples of the Messenger of Allah showing us when the law's preconditions were fulfilled. For example, a thief is only liable to lose his or her hand if the item stolen exceeds a certain value, and if it is proven that the item was taken from its normal resting place. Stealing food is not punishable by the loss of one's hand, and other items are exempt as well. This is just an example of how gingerly the law is applied in Islam.
Finally, another reason advanced for this prevalent misconception is that Islam `spread by the sword'. It should be clear by now that we must always distinguish between the Qur'an and Sunnah and the Muslims when it comes to determining what the Creator has asked of us. Allah has stated clearly in the Qur'an (translation),
[2:256] There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever rejects Satan (and what he calls to) and believes in Allah, he indeed has laid hold on the firmest handhold, which shall not break off, and Allah is Hearing, Knowing.
Hence, it is impossible to accept Islam under duress. Even if misguided Muslims were to try to `force' Islam somehow on others, it would not be accepted by the Creator based on this verse.
Historical arguments that try to demonstrate that Muslims did not `convert others by force' are actually secondary to the argument given above. However, it is worth noting that historically, Islam did spread by peaceful means. The Message of the Creator was conveyed to Africa and to southeast Asia by trading Muslims, and today the largest Muslim country in the world is Indonesia. The military expeditions that led to the conquest of large swathes of territory in Europe and central Asia were all marked by tolerance of other creeds and faith.
Again, it is important to remember that Allah declares it IMPOSSIBLE that Islam can be forced on a person, hence Muslims find it useless to try!
Misconception 8
Islam is intolerant of other religions because
the Qur'an condemns the other religions as false
The Creator has taught us in the Qur'an and Sunnah that all other `religions' and ways of life are unacceptable to Him if a person is aware of Islam. The Qur'an states (translation),
[3:85] And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.
However, even though the Creator has clearly specified that no other way of life is acceptable to Him except Islam (i.e. submission to Him as embodied in the Qur'an and Sunnah), He has also commanded the Muslims to be tolerant of people who espouse other creeds. From the Sunnah, specifically in the study of the Sunnah called Al-Awsat by Al-Tabarani, we find regarding those non-Muslims living in the Islamic state,
The Messenger of Allah (saas) said, "One who kills a non-Muslim person under protection (Arabic: dhimmi) will not even smell the fragrance of Paradise."
Also from the Sunnah, specifically in a report from Al-Khatib, we find that the Messenger of Allah (saas) also said:
Whoever hurts a non-Muslim person under protection, I am his adversary, and I shall be an adversary to him on the Day of Resurrection.
In short, Islam is intolerant of false ideas, however it is tolerant of the people who hold to those ideas. One historical example of Muslims living up to the standard of Islam can be found from the time of the Spanish Inquisition. During that disaster sprung by misguided Catholics, some Spanish Jews fled to Muslim Turkey and to this day, there is a community of Spanish-speaking Jews in Turkey. Another example may be found during one of the Crusader invasions from Western Europe. Some of the the Catholic Western European knights were so likely to rape, murder, and pillage the Jews and Orthodox Christians, that when the Muslims won, they were treated as a liberating force by those non-Muslims.
Misconception 9
Islam is a racist, afro-centric cult because:
Nation of Islam espouses the superiority of the black man
The Nation of Islam recognizes God as a black man
One of the great misconceptions of the twentieth century is that the so-called `Nation of Islam' is a Muslim community, or more precisely: a community which submits to Allah by following the Qur'an and Sunnah. The `Nation of Islam' is a man-made way of life which borrowed some elements of Islam and then mixed them with a large number of inventions and lies to reach their present doctrines.
It suffices to point out the `Nation of Islam's deviation in two areas. First, they reject the essence of Islam by concocting a story wherein the Creator takes the form of a black man. From their on-line publications, we find that the `Nation of Islam' believes in ...one God (Allah) and that Allah (God) appeared in the Person of Master W. Fard Muhammad, July, 1930; the long awaited `Messiah' of the Christians and the `Mahdi' of the Muslims...
However, the Creator states in the Qur'an (translation),
[6:103] No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.
The `Nation of Islam' also claims that white men are `devils', and that black people are in general superior to all other races. However, from the Sunnah, specifically in the Messenger of Allah's farewell sermon, we find the Messenger (pbuh) saying:
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white - except by piety and good action.
There are many other beliefs which the `Nation of Islam' holds which take it outside of Islam. It is interesting to note that in the mid-1970's, the overwhelming majority of the group realized its errors and converted to true Islam. There is, however, a splinter group which remains active today.
Misconception 10
Islam produces a lazy, uneducated society because:
all things come from God, and so fatalism is OK
modern technology and science are condemned
The reasons given for this misconception are false, and the misconception itself is actually refuted directly by the Qur'an and Sunnah. While it is true that the Creator is the source of everything to us, it is not true that this can be used as an excuse for humanity to hide behind as the following verses from the Qur'an state (translation),
[16:35] The worshippers of false gods say: "If Allah had so willed, we should not have worshipped anything but Him - neither we nor our fathers,- nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of messengers but to preach the Clear Message?
[43:20] They (the idolators) say, "If it had been the will of (Allah) the Most Merciful, we should not have worshipped such (deities)!" Of that they have no knowledge: they do nothing but lie!
Allah has taught us via the Qur'an and Sunnah that we all have a certain amount of free will. This free will must be exercised properly in accordance with the Qur'an and Sunnah to please the Creator. This is plenty of motivation for all Muslims to push themselves to be the most knowledgeable, effective Muslims they can be. If Muslim societies today are not meeting their potential, it is surely not due to their knowledge of Islam, rather it is their ignorance of this way of life. The importance of seeking knowledge and working are made clear in the Sunnah.
From the Sunnah, specifically in the study of the Sunnah called Sunan Abu-Dawud, we find:
[9:1637] Narrated Anas ibn Malik: A man of the Ansar came to the Prophet (pbuh) and begged from him.
He (the Prophet) asked: Have you nothing in your house? He replied: Yes, a piece of cloth, a part of which we wear and a part of which we spread (on the ground), and a wooden bowl from which we drink water.
He said: Bring them to me. He then brought these articles to him and he (the Prophet) took them in his hands and asked: Who will buy these? A man said: I shall buy them for one dirham. He said twice or thrice: Who will offer more than one dirham? A man said: I shall buy them for two dirhams.
He gave these to him and took the two dirhams and, giving them to the Ansari, he said: Buy food with one of them and hand it to your family, and buy an axe and bring it to me. He then brought it to him. The Apostle of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for a fortnight. The man went away and gathered firewood and sold it. When he had earned ten dirhams, he came to him and bought a garment with some of them and food with the others.
The Apostle of Allah (pbuh) then said: This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: one who is in grinding poverty, one who is seriously in debt, or one who is responsible for compensation and finds it difficult to pay.
Also from the Sunnah, specifically in the study of the Sunnah called Sunan Ibn Majah, we find that the Messenger of Allah said:
Seeking knowledge is a duty upon every Muslim.
Knowledge of the Qur'an and Sunnah are clearly the best types of knowledge, and knowledge which benefits humanity is good as well. The Qur'an and Sunnah do not condemn the study of this earth and in fact the Creator encourages us to investigate the world we live in according to the following verse from the Qur'an (translation),
[3:190-191] Behold! in the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for people of understanding. People who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! not for nothing have You created (all) this! Glory to You! Give us salvation from the penalty of the Fire."
And Allah knows best.
The source of Islam is Allah swt, the Creator of everything known and unknown to us. He is One, and He is Unique. Allah has taught us about Islam via two mediums: the Qur'an and the Sunnah. Both the Qur'an and Sunnah were transmitted to us humanity, via the Messenger of Allah: Muhammad bin Abdullah, may the peace and blessings of Allah be upon him (saas). The Messenger of Allah was nothing more and nothing less than a mortal messenger of the immortal Creator.
The Qur'an is a book containing the literal Word of Allah. It was transmitted from Allah to an angel of His (Gabriel), and from the angel to the Messenger of Allah who delivered it to us. The Qur'an covers a wide variety of topics, including evidence to support its claim of being the Word of the Creator, stories of earlier generations, rules which humanity is asked to obey, and information about the Hereafter. The Qur'an claims that it is protected from change by other than Allah, and this is confirmed by its 1400 year history. The earliest copies and the latest copies are the same.
The Sunnah is the term used to describe how the Messenger of Allah (saas) lived his life. The Messenger's life is an example for all Muslims, or those who accept Islam, to follow. Whatever the Messenger (saas) did, said, or approved of is a source of Islam just as much as the Qur'an. The Messenger's role is not overemphasised: his life was dictated by what the Creator desired, and the Messenger did not add or subtract to Islam according to his own personal whim. His life was such that his wife called him "a walking Qur'an."
The Qur'an and Sunnah are the only two mediums by which Allah has directly taught us about Islam. This leads us to the following simple but critical principle:
If any man or woman engages in a belief or action which clearly contradicts the Qur'an or Sunnah, then that belief or action cannot be thought of as `Islamic'.
This rule applies whether the man or woman is Muslim or non-Muslim. Hence, we cannot equate Islam and the Muslims. Islam is the way of life; Muslims are people who claim to follow that way of life. A Muslim may claim to follow Islam, but be wrong. In the context of misconceptions, we can restate the above principle in a slightly different way:
Some misconceptions about Islam are due to the wrong beliefs and actions of Muslims, and others are due to a significant lack of understanding and false stereotyping by non-Muslims.
Misconception 1
Islam is `the religion of peace' because:
the Arabic word Islam is derived from the Arabic word "Al-Salaam" which means peace.
It might seem strange to think of this as a misconception, but in fact it is. The root word of Islam is "al-silm" which means "submission" or "surrender." It is understood to mean "submission to Allah." In spite of whatever noble intention has caused many a Muslim to claim that Islam is derived primarily from peace, this is not true. Allah says in the Qur'an (translated):
[2:136] Say (O Muslims): We believe in Allah and that which is revealed to us and that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and to Him we have surrendered. [Arabic "Muslimoon"]
A secondary root of Islam may be "Al-Salaam" (peace), however the text of the Qur'an makes it clear that Allah has clearly intended the focus of this way of life to be submission to Him. This entails submission to Him at all times, in times of peace, war, ease, or difficulty.
Misconception 2
In Islam, denial of human rights is OK because:
Islam is against pure democracy
Islam tolerates slavery
The misconception does not follow from the reasons given, and the reasons ignore a great deal of information.
As stated earlier, Islam is a complete way of life. Given this, it is not surprising that the Creator is concerned with the method which we choose to govern ourselves. The preeminent rule which the Islamic state must observe is stated in the Qur'an (translation follows):
[4:59] O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day; That is best, and most suitable for final determination.
From this verse, it is clear that the state's obligation of obedience to the Creator is as important as the obedience of the individual. Hence, the Islamic state must derive its law from the Qur'an and Sunnah. This principle excludes certain choices from the Islamic state's options for political and economic systems, such as a pure democracy, unrestricted capitalism, communism, socialism, etc. For example, a pure democracy places the people above the Qur'an and Sunnah, and this is disobedience to the Creator. However, the best alternative to a pure democracy is a democracy that implements and enforces the Shari'ah (Islamic Law).
The Creator also states in the Qur'an (translated):
[42:36-38] So whatever thing you are given, that is only a provision of this world's life, and what is with Allah is better and more lasting for those who believe and rely on their Lord, and those who shun the great sins and indecencies, and whenever they are angry they forgive, and those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.
Allah orders us in this verse to conduct our matters by taking counsel among ourselves, or by consulting each other. This is the methodology of the Islamic state, to consult one another, but to always keep the Qur'an and Sunnah paramount. Any law which contradicts the Qur'an or Sunnah is unlawful. This broad principle of consultation is certainly wide enough to encompass a form of government where all are heard - in fact, encouraged to be heard. The early Islamic states were of this form. The petty governments of many `Muslim countries' today do not apply this principle and in fact commit many crimes against the people.
As for slavery, Islam is unique among the `religions' in its close attention to the peaceful removal of this practice. Before the advent of Islam, slavery was widespread all over the world. The Messenger of Islam taught us that freeing slaves was a great deed in the sight of Allah. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[3:46:693] Narrated Abu Huraira: The Prophet said, "Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave." Said bin Marjana said that he narrated that Hadith to `Ali bin Al-Husain and he freed his slave for whom `Abdullah bin Ja'far had offered him ten thousand Dirhams or one-thousand Dinars.
Also from the Sunnah, specifically in the study of the Sunnah called Maliks' Muwatta, we find:
[38:9:15] Narrated Aisha Ummul Mu'minin: The Messenger of Allah, may Allah bless him and grant him peace, was asked what was the most excellent kind of slave to free. The Messenger of Allah, may Allah bless him and grant him peace, answered, "The most expensive and the most valuable to his master."
The Creator has also made it easy for slaves to gain their freedom. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[3:46:704] Narrated Abu Huraira: The Prophet said, "Whoever frees his portion of a common slave should free the slave completely by paying the rest of his price from his money if he has enough money; otherwise the price of the slave is to be estimated and the slave is to be helped to work without hardship till he pays the rest of his price."
The condition of slavery is very different in Islam than the harsh conditions imposed by non-Muslims or disobedient Muslims. From the Sunnah, specifically in the study of the Sunnah called unan Abu Dawud, we find:
[41:4957] Narrated AbuHurayrah: The Prophet (saw) said: None of you must say: "My slave" (abdi) and "My slave-woman" (amati), and a slave must not say: "My lord" (rabbi or rabbati). The master (of a slave) should say: "My young man" (fataya) and "My young woman" (fatati), and a slave should say "My master" (sayyidi) and "My mistress" (sayyidati), for you are all (Allah's) slave and the Lord is Allah, Most High.
Also from the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[3:46:721] Narrated Al-Ma'rur bin Suwaid: I saw Abu Dhar Al-Ghifari wearing a cloak, and his slave, too, was wearing a cloak. We asked him about that (i.e. how both were wearing similar cloaks). He replied, "Once I abused a man and he complained of me to the Prophet. The Prophet asked me, `Did you abuse him by slighting his mother?' He added, `Your slaves are your brethren upon whom Allah has given you authority. So, if one has one's brethren under one's control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job)."
As a result of the teachings of Islam, slavery was almost completely eradicated from many areas of the Muslim world, peacefully and without bloodshed.
Misconception 3
In Islam, women are inferior to men because:
a man can marry up to 4 wives, a woman can marry only one man
a man's share of inheritance is bigger than a woman's
a man can marry a non-Muslim, a woman cannot
women must wear the veil
This widely held misconception does not remotely follow from the reasons given. The first and most important observation to make about the popular question "Are men and women equal?" is that it is a badly-formed, unanswerable question. The problem which many people conveniently ignore is that "equal" is not defined. This is a very critical point: the equality must be specified with respect to some measurable property. For example, women on average are superior to men if we ask who is shorter in height than the other ("Growth and Development", Encyclopaedia Britannica, 1992). Women are also superior on average if we ask whom do children bond to deeper, mothers or fathers. Women are also superior on average if we ask who has a tendency to socialize more. On the other hand, men are superior on average if we ask who is taller in height than the other. And so on: every question can be turned around, and more importantly these are properties which are irrelevant.
What then, is the really important property which we are worried about in terms of gender equality? Naturally, from the point of view of the Qur'an and Sunnah, the obvious important property is who is dearer to Allah, men or women? This question is emphatically answered in the Qur'an (translation),
[4:124] If any do deeds of righteousness - be they male or female - and have faith, they will enter Paradise, and not the least injustice will be done to them.
[33:35] For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward.
The Qur'an and Sunnah repeat over and over again that Allah only favours one person over another based on that person's awareness, consciousness, fear, love, and hope of Allah (the Arabic word is difficult to translate: Taqwa). All other criteria are excluded: gender, ethnic group, country, ancestry, etc.
Given that Allah does not favor one gender over the other in His attention to us (and it helps to remember that Allah is neither male nor female), we can now address the differences between the genders in Islam. First, men and women are not the same as we know. The Creator states in the Qur'an (translation),
[3:36]...and the male is not like the female...
Men and women are different in their composition, and in their responsibilities under Islam. However, both are bound by obligations to one another, especially the following important one which must be understood in any discussion on men and women. From the Qur'an (translation),
[24:32] And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing.
In this verse, the Creator emphasizes that marriage is to be vigorously pursued by the Muslims: the state of being single is not to be maintained. With this in mind, we can begin to understand the four reasons cited above for the nonetheless erroneous conclusion.
Men and women are different in their responsibilities towards the families that they are strongly encouraged to set up. Women are not obligated to work, whereas men are obligated. The man must provide for the family, but the woman does not have to spend out of her money for it, though she gets a reward for doing so. Allah says in the Qur'an (translation),
[4:34] Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.
From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[2:24:545] Narrated `Amr bin Al-Harith: Zainab, the wife of `Abdullah said, "I was in the Mosque and saw the Prophet (p.b.u.h) saying, `O women ! Give alms even from your ornaments.' " Zainab used to provide for `Abdullah and those orphans who were under her protection. So she said to `Abdullah, "Will you ask Allah's Apostle whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Apostle ?" (Zainab added): So I went to the Prophet and I saw there an Ansari woman who was standing at the door (of the Prophet ) with a similar problem as mine. Bilal passed by us and we asked him, `Ask the Prophet whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilal not to inform the Prophet about us. So Bilal went inside and asked the Prophet regarding our problem. The Prophet (p.b.u.h) asked, "Who are those two?" Bilal replied that she was Zainab. The Prophet said, "Which Zainab?" Bilal said, "The wife of `Adullah (bin Masud)." The Prophet said, "Yes, (it is sufficient for her) and she will receive a double rewards (for that): One for helping relatives, and the other for giving Zakat."
Given that husbands are obligated to provide for wives, and that marriage is a highly recommended goal of Islam, it is easy to see why women's inheritance share is half that of men. We note also that men are obligated to provide a suitable dowry to women on marriage. In fact, it is preferable at this point to speak in terms of husbands and wives instead of men and women. Allah says in the Qur'an (translation),
[4:4] And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.
Allah says in the Qur'an (translation),
[2:228]...And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them...
This one degree in no way affects the position of the Creator in which He has stated that He does not hold women dearer to him than men, or vice versa. Rather it is simply a way of partitioning responsibilities in a household of two adults: someone must make the final decision on daily matters. As will be shown below in a section on a different misconception, though the final decision rests with the husband, it is through mutual consultation that decisions are best reached at.
While men are allowed to marry up to four wives, they are also commanded to meet the preconditions of being able to financially support them. They must also deal with each wife justly and fairly with respect to marital and economic obligations. Allah says in the Qur'an (translation),
[4:3] If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.
Moreover, women are allowed to reject any marriage proposal made to her by prospective suitors, thus if she does not feel she can abide by the rules of the Qur'an and Sunnah if she marries a certain person, she can reject his proposal. While it is irrelevant to Islam, it is worthwhile to note that both Judaism and Christianity allow polygamy. The idea is not as foreign to the non-Muslims as is often claimed.
Finally, the wearing of the veil by women is also an illogical premise to claim that women are inferior to men. It is more appropriate to indict a society of female exploitation if it tolerates pornography rather than if it enforces the veil. Given that Allah is neither male nor female, given that He does not endear people to Himself based on their gender, given that the Creator cares about all of us male or female, given that the sexual and violent drive of men is stronger than that of women...given all this, it is illogical to cast a negative light on the following injunctions contained in the Qur'an (translation),
[33:59] O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not be annoyed...
[24:30-31] Say to the believing man that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands...
On this misconception, there is a great deal more to write, most of it showing how current practices in many Muslim lands go against what the Qur'an and Sunnah have ordained, lands in which women are treated as property (unIslamic), are not educated (unIslamic), are forbidden their economic rights (unIslamic), and more. On this point in particular, we encourage everyone to consult the Qur'an and Sunnah before incriminating Islam. Always remember that Islam is a complete way of life from the Creator, and that Muslims are people who claim to follow that way of life. A Muslim may claim to follow Islam, but be wrong.
Misconception 4
Islam is well-suited only to the Arabs because:
most Muslims are Arabs
the Qur'an is in Arabic
The first reason for this misconception is far from the truth. Of the more than one billion Muslims around the world, only 18% are Arab. The most populous Muslim country in the world is Indonesia. The second most populous Muslim country is Bangladesh. Neither of these countries is Arab.
Islam is the fastest growing major religion in the world (Encyclopaedia Britannica). It has adherents on all the populated continents, and is accessible to Arabs and non-Arabs alike. In the United States, Muslims are expected to become the largest religious minority around the turn of the century, outstripping the Jews.
The universal appeal of Islam to Arabs and non-Arabs comes in spite of the Qur'an being in Arabic. Allah states in the Qur'an that this way of life called Islam is for all people (translation follows),
[21:107] And We (Allah) have not sent you (Muhammad) but as a mercy to the worlds.
[34:28] We have not sent you but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.
Moreover, the Creator does not use the colour or mother tongue of people to judge them, be they Arab or not. Instead, it is the level of their awareness of Allah which is the criterion,
[49:13] O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)."
The choice of Arabic as the language of the Qur'an is explained very simply and clearly (translation follows),
[41:44] And if We (Allah) had made it a Qur'an in a foreign tongue, they would certainly have said: "Why have not its communications been made clear? What! a foreign (tongue) and an Arab!" Say: It is, to those who believe, a guidance and a healing; and (as for) those who do not believe, there is a heaviness in their ears and it is obscure to them; these shall be called to from a far-off place.
However, it is also important to emphasize that the Qur'an in its revealed form in Arabic is the literal Word of the Creator - but any translation is not. Each translation is more accurately called a translation of an interpretation, for every translator includes his or her own bias.
Misconception 5
Islam rejects Jesus because:
Jesus is not accepted as `the Son of God'
The Qur'an and Sunnah both teach us emphatically and without any doubt that the Creator considers the statement of the Trinity to be a great falsehood. The Qur'an states (translation):
[19:88-93] They say: "(Allah) the Most Merciful has begotten a son!" Indeed you have put forth a thing most monstrous! At it the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin, that they should invoke a son for (Allah) the Most Merciful. For it is not consonant with the majesty of (Allah) the Most Merciful that He should beget a son: Not one of the beings in the heavens and the earth but must come to (Allah) the Most Merciful as a servant.
However, the misconception that Jesus is rejected does not follow from the reason given above. It is more precise to say that identifying Jesus as `the Son of God' is rejected. As a Messenger of Allah, Jesus is accorded the same honour that all the Messengers are given, as the following verse attests to (translation),
[2:136] Say (O Muslims): We believe in Allah and that which is revealed to us and that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and to Him we have surrendered. [Arabic "Muslimoon"]
Misconception 6
Islam orders the worship of a man because:
Muslims are also `Mohammedan's
Early non-Muslim quasi-researchers of Islam called it `Mohammedanism's, implying in some way that Muslims worshipped the Messenger of Allah (saas). Hence, the (false) basis for this misconception really emanates from non-Muslims. However, as was described above, a "Muslim" is "one who submits to Allah." The essence of Islam is pure monotheism. Allah says in the Qur'an (translated):
[112:1-4] Say: He is Allah, the One and Only; Allah, the One on whom all depend; He begets not, nor is He begotten. And there is none comparable to Him.
[3:144] Muhammad is no more than a messenger: many Were the messengers that passed away before him. If he died or were slain, will you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.
From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[9:93:470] Narrated Mu'adh bin Jabal: The Prophet said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)."
[4:55:654] Narrated `Umar: I heard the Prophet saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle."
Misconception 7
Islam tolerates the killing of innocents because:
Muslims can be terrorists
Muslims engage in `holy wars' (jihad)
Islam spread by the sword
it has a harsh and cruel judicial system
This misconception is one of the most widely held misconceptions about Islam today. And yet in the Qur'an, the Creator unambiguously states (translation),
[17:33] Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand retaliation or to forgive): but let him not exceed bounds in the matter of taking life, for he is helped (by the Law)
Based on this verse, it is Islamically unlawful to murder anyone who is innocent of certain crimes. It is well to remember at this point the distinction made above between Qur'an and Sunnah, and the Muslims: only the Qur'an and Sunnah are guaranteed to be in accordance with what the Creator desires, whereas the Muslims may possibly deviate. Hence, if any Muslim kills an innocent person, that Muslim has committed a grave sin, and certainly the action cannot be claimed to have been done "in the name of Islam."
It should be clear, then, that "Muslim terrorist" is almost an oxymoron: by killing innocent people, a Muslim is committing an awesome sin, and Allah is Justice personified. This phrase is offensive and demeaning of Islam, and it should be avoided. It is hoped that as the general level of public awareness and understanding of Islam increases, people will keep "terrorism" and "Islam" separate from each other, not to be used in the same phrase.
Another reason advanced in support of the misconception is that the Creator has imposed `jihad' on us. The term "holy war" is from the time of the Crusades and originated in Europe as a rallying cry against the Muslims in Jerusalem. Jihad is an Arabic word meaning struggle, but in the context of many verses in the Qur'an, it carries the meaning of military struggle, or war. Allah gradually introduced the obligation of military struggle to the Muslim community at the time of the Messenger (saas). The first verse ever revealed in that connection is as follows (translation),
[22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them;
This verse lays down the precondition for all war in Islam: there must exist certain oppressive conditions on the people. The Creator unequivocally orders us to fight oppression and persecution, even at the expense of bloodshed as the following verse shows (translation),
[2:190-192] And fight in the cause of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits. And kill them wherever you find them, and drive them out from where they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque (in Makkah) until they fight with you in it, but if they do fight you, then slay them; such is the reward of the unbelievers. But if they desist, then surely Allah is Forgiving, Merciful. And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.
As one might imagine, the method of military struggle has been clearly and extensively defined in the Qur'an and Sunnah. Since this subject is a huge one, we simply summarize part of it by noting that it is unlawful to kill women, children, the infirm, the old, and the innocent. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[4:52:257] Narrated 'Abdullah: During some of the Ghazawat of the Prophet a woman was found killed. Allah's Apostle disapproved the killing of women and children.
A related misconception to jihad is often propagated by Muslims who say that "Jihad is only for self-defence of physical borders." The Qur'an and Sunnah refute this notion categorically. As the verses cited above show, jihad is obligatory wherever there is injustice, and Muslims need not acknowledge imaginary lines around the earth when it comes to upholding this obligation. The Messenger of Allah (saas) has also commented on this extensively in the Sunnah. From the study of the Sunnah called Sahih Bukhari, we find that,
[4:52:65] Narrated Abu Musa: A man came to the Prophet and asked, "A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in Allah's Cause?" The Prophet said, "He who fights that Allah's Word (i.e. Islam) should be superior, fights in Allah's Cause."
Hence, the Creator obligates us to fight wherever people are being grossly deprived of freely hearing or practicing the Message of Allah as contained in the Qur'an and Sunnah. Sayyed Qutb, a famous Muslim scholar eloquently discusses the notion of jihad and self-defence in his book Milestones,
"If we insist on calling Islamic jihad a defensive movement, then we must change the meaning of the word `defence and mean by it `defence of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial, or class distinction."
A third reason often cited for the misconception about Islam which says that this way of life tolerates the killing of innocents is that the judicial system of Islam is unnecessarily harsh. This reason is weak in two respects. First, it presupposes that human beings are more just and more merciful than the Creator, and therefore we can change the law. Second, it is often based on gross oversimplifications of Islamic law, such as saying "all thieves get their hands cut off."
The Qur'an and Sunnah make it clear that the law of retaliation (or equality) governs us for murder and physical injury, but forgiveness is better as the following verses from the Qur'an show (translation),
[2:178] O you who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.
[42:40-43] The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loves not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. The blame is only against those who oppress men and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a grievous penalty. And whoever is patient and forgiving, these most surely are actions due to courage.
The Creator ordained the law of retaliation on us knowing full well that we might question it. In many non-Muslim societies today, there are ongoing debates about the death penalty. In Islam, this discussion is moot: the Creator has decided the matter for us. He has however given us an interesting verse in the Qur'an which advises to consider the matter carefully if we want to understand it (translation follows),
[2:179] And there is life for you in (the law of) retaliation, O people of understanding, that you may guard yourselves.
Most people are also unaware of the stringent conditions which must be met for the law of retaliation to be applicable. The Sunnah is full of examples of the Messenger of Allah showing us when the law's preconditions were fulfilled. For example, a thief is only liable to lose his or her hand if the item stolen exceeds a certain value, and if it is proven that the item was taken from its normal resting place. Stealing food is not punishable by the loss of one's hand, and other items are exempt as well. This is just an example of how gingerly the law is applied in Islam.
Finally, another reason advanced for this prevalent misconception is that Islam `spread by the sword'. It should be clear by now that we must always distinguish between the Qur'an and Sunnah and the Muslims when it comes to determining what the Creator has asked of us. Allah has stated clearly in the Qur'an (translation),
[2:256] There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever rejects Satan (and what he calls to) and believes in Allah, he indeed has laid hold on the firmest handhold, which shall not break off, and Allah is Hearing, Knowing.
Hence, it is impossible to accept Islam under duress. Even if misguided Muslims were to try to `force' Islam somehow on others, it would not be accepted by the Creator based on this verse.
Historical arguments that try to demonstrate that Muslims did not `convert others by force' are actually secondary to the argument given above. However, it is worth noting that historically, Islam did spread by peaceful means. The Message of the Creator was conveyed to Africa and to southeast Asia by trading Muslims, and today the largest Muslim country in the world is Indonesia. The military expeditions that led to the conquest of large swathes of territory in Europe and central Asia were all marked by tolerance of other creeds and faith.
Again, it is important to remember that Allah declares it IMPOSSIBLE that Islam can be forced on a person, hence Muslims find it useless to try!
Misconception 8
Islam is intolerant of other religions because
the Qur'an condemns the other religions as false
The Creator has taught us in the Qur'an and Sunnah that all other `religions' and ways of life are unacceptable to Him if a person is aware of Islam. The Qur'an states (translation),
[3:85] And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.
However, even though the Creator has clearly specified that no other way of life is acceptable to Him except Islam (i.e. submission to Him as embodied in the Qur'an and Sunnah), He has also commanded the Muslims to be tolerant of people who espouse other creeds. From the Sunnah, specifically in the study of the Sunnah called Al-Awsat by Al-Tabarani, we find regarding those non-Muslims living in the Islamic state,
The Messenger of Allah (saas) said, "One who kills a non-Muslim person under protection (Arabic: dhimmi) will not even smell the fragrance of Paradise."
Also from the Sunnah, specifically in a report from Al-Khatib, we find that the Messenger of Allah (saas) also said:
Whoever hurts a non-Muslim person under protection, I am his adversary, and I shall be an adversary to him on the Day of Resurrection.
In short, Islam is intolerant of false ideas, however it is tolerant of the people who hold to those ideas. One historical example of Muslims living up to the standard of Islam can be found from the time of the Spanish Inquisition. During that disaster sprung by misguided Catholics, some Spanish Jews fled to Muslim Turkey and to this day, there is a community of Spanish-speaking Jews in Turkey. Another example may be found during one of the Crusader invasions from Western Europe. Some of the the Catholic Western European knights were so likely to rape, murder, and pillage the Jews and Orthodox Christians, that when the Muslims won, they were treated as a liberating force by those non-Muslims.
Misconception 9
Islam is a racist, afro-centric cult because:
Nation of Islam espouses the superiority of the black man
The Nation of Islam recognizes God as a black man
One of the great misconceptions of the twentieth century is that the so-called `Nation of Islam' is a Muslim community, or more precisely: a community which submits to Allah by following the Qur'an and Sunnah. The `Nation of Islam' is a man-made way of life which borrowed some elements of Islam and then mixed them with a large number of inventions and lies to reach their present doctrines.
It suffices to point out the `Nation of Islam's deviation in two areas. First, they reject the essence of Islam by concocting a story wherein the Creator takes the form of a black man. From their on-line publications, we find that the `Nation of Islam' believes in ...one God (Allah) and that Allah (God) appeared in the Person of Master W. Fard Muhammad, July, 1930; the long awaited `Messiah' of the Christians and the `Mahdi' of the Muslims...
However, the Creator states in the Qur'an (translation),
[6:103] No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.
The `Nation of Islam' also claims that white men are `devils', and that black people are in general superior to all other races. However, from the Sunnah, specifically in the Messenger of Allah's farewell sermon, we find the Messenger (pbuh) saying:
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white - except by piety and good action.
There are many other beliefs which the `Nation of Islam' holds which take it outside of Islam. It is interesting to note that in the mid-1970's, the overwhelming majority of the group realized its errors and converted to true Islam. There is, however, a splinter group which remains active today.
Misconception 10
Islam produces a lazy, uneducated society because:
all things come from God, and so fatalism is OK
modern technology and science are condemned
The reasons given for this misconception are false, and the misconception itself is actually refuted directly by the Qur'an and Sunnah. While it is true that the Creator is the source of everything to us, it is not true that this can be used as an excuse for humanity to hide behind as the following verses from the Qur'an state (translation),
[16:35] The worshippers of false gods say: "If Allah had so willed, we should not have worshipped anything but Him - neither we nor our fathers,- nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of messengers but to preach the Clear Message?
[43:20] They (the idolators) say, "If it had been the will of (Allah) the Most Merciful, we should not have worshipped such (deities)!" Of that they have no knowledge: they do nothing but lie!
Allah has taught us via the Qur'an and Sunnah that we all have a certain amount of free will. This free will must be exercised properly in accordance with the Qur'an and Sunnah to please the Creator. This is plenty of motivation for all Muslims to push themselves to be the most knowledgeable, effective Muslims they can be. If Muslim societies today are not meeting their potential, it is surely not due to their knowledge of Islam, rather it is their ignorance of this way of life. The importance of seeking knowledge and working are made clear in the Sunnah.
From the Sunnah, specifically in the study of the Sunnah called Sunan Abu-Dawud, we find:
[9:1637] Narrated Anas ibn Malik: A man of the Ansar came to the Prophet (pbuh) and begged from him.
He (the Prophet) asked: Have you nothing in your house? He replied: Yes, a piece of cloth, a part of which we wear and a part of which we spread (on the ground), and a wooden bowl from which we drink water.
He said: Bring them to me. He then brought these articles to him and he (the Prophet) took them in his hands and asked: Who will buy these? A man said: I shall buy them for one dirham. He said twice or thrice: Who will offer more than one dirham? A man said: I shall buy them for two dirhams.
He gave these to him and took the two dirhams and, giving them to the Ansari, he said: Buy food with one of them and hand it to your family, and buy an axe and bring it to me. He then brought it to him. The Apostle of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for a fortnight. The man went away and gathered firewood and sold it. When he had earned ten dirhams, he came to him and bought a garment with some of them and food with the others.
The Apostle of Allah (pbuh) then said: This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: one who is in grinding poverty, one who is seriously in debt, or one who is responsible for compensation and finds it difficult to pay.
Also from the Sunnah, specifically in the study of the Sunnah called Sunan Ibn Majah, we find that the Messenger of Allah said:
Seeking knowledge is a duty upon every Muslim.
Knowledge of the Qur'an and Sunnah are clearly the best types of knowledge, and knowledge which benefits humanity is good as well. The Qur'an and Sunnah do not condemn the study of this earth and in fact the Creator encourages us to investigate the world we live in according to the following verse from the Qur'an (translation),
[3:190-191] Behold! in the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for people of understanding. People who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! not for nothing have You created (all) this! Glory to You! Give us salvation from the penalty of the Fire."
And Allah knows best.
Wednesday, 5 August 2009
Credit Crunch
Allah (swt) says:“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah” [Al-Imran 3:110]
Allah (swt) has blessed us as being the best nation raised up from humanity because we enjoin the good and forbid the evil – we need to realise our responsibility of speaking our against the evil and injustice that we see globally today. One of these great evils we see around us is the economic injustice and oppression caused the world over by the current capitalist world order
The current financial crisis has seriously eroded confidence in the Western world and has exposed the free market. However the Western world when looking at alternatives only see remnants of Socialism or some state intervention in economy as feasible and workable systems. It is also this reason that allows free market ideologues to continue citing more regulation, transparency i.e. more capitalism with some tinkering as solutions. I recall a discussion with one of my economis friend where I put forward the ills of Capitalism, after debating the points exhaustively he said, ‘Capitalism is the best of the worst’. I then went on to explain the Islamic economic system as an alternative, it became obvious that he had never considered Islam as having any alternative nor had studied it.
This crisis represents an opportunity for all Muslims to present the Islamic economic system as an alternative. We have to realise to consider that when Marx wrote his theories of Communism in the 1800’s whilst sitting in Britain, his ideas although many people disagreed with them were seen as a viable alternative, this is why Lenin later took up these ideas, formed a party based upon them and they were eventually embodied in a state. This occurred even though these were new theories that had no history of implementation. We have to then consider that unlike Marx who denied the existence of Allah and whose ideas were disproved by the clear reality of the failure of Communism, we have the truth from Allah (swt) and also have a history of the implementation of Islam.
Therefore today it is vital for us to present Islam as an alternative. It is important to show Islamic economics as much more then Islamic finance and Banking. What is known as Islamic banking and Islamic finance is about individuals or groups attempting to generate profits in the current system without breaking the shariah rules such as the prohibition of Riba. However today I’m going to focus on the Islamic economic system as a whole which is much wider than this and is the true alternative to the Capitalist system
Although no Islamic state exists today, we have the economic system of Islam derived from the Quran and the Sunnah and over a thousand years of history of its implementation. Based upon this we must initiate thinking amongst the ‘left’ and the right’ and to demonstrate to them how Islam is not just a religion like the others but is a comprehensive ideology able to deal with the current crisis’s that humanity is faced with.
The Islamic economic system: Of course in a short talk such as this it is not possible to go through the entire Islamic economic system in detail, I aim to cover its key aspects especially in relation to how an Islamic system holds the key to solving the current financial crisis.
As any economic student would learn in their first economics lesson, we have to start with the definition of the economic problem which is the fundamental view of the economy. In Capitalism they believe that there is unlimited wants and limited resources therefore the focus of the economy should be production, so they believe in producing more and more for people to consume. This has also come be known as ‘trickle down economics’ where the focus is on increasing the size of the cake, believing that it will somehow trickle down into the bellies of the hungry.
This is why they have so much emphasis on the GDP (Gross Domestic Product) or GNP (Gross National Product). This is why we saw the BJP talking about ‘India shining’ when the GNP had increased, even if that increase was in the bank accounts of the corporate’s and not reaching the common man
Islam focuses on the distribution of wealth not just the production: Islam views the economic problem in a radically different way than Capitalism and Socialism. Islam focuses on the distribution of wealth not just the production. The problem of poverty will not be solved by producing more and more for the rich to consume rather it will be solved by ensuring that basic needs of every individual are satisfied completely. There are enough resources in the world to satisfy the basic needs of everyone
Islam looks at every individual by himself rather than the total of individuals who live in the country. It looks at him as a human being first, who needs to satisfy all of his basic needs completely. Then it looks to him in his capacity as a particular individual, to enable him to satisfy his luxuries as much as possible.
All basic needs guaranteed:The Ahkam Shari’ah have secured the satisfaction of all of the basic needs (food, clothing and housing) completely, for every citizen of the Islamic State (Khilafah).
The Prophet (saw) said, “The Son of Adam has no better right than that he would have a house wherein he may live, a piece of clothing whereby he may hide his nakedness and a piece of bread and some water” [Tirmidhi]
The Islamic state has a duty to provide for those who cannot provide for themselves or whose families cannot provide for them
Umar ibn Abdul-Aziz, the famous Khalifah, wrote to his agent in Basra, Iraq, ‘Search for the people of the covenant in your area who may have grown old, and are unable to earn, and provide them with regular stipends from the treasury to take care of their needs.’ [Abu Ubayd, al-Amwaal, p. 805]
The Islamic state used to have public baths, Musafir Khana’s where travellers could stay for free and even open kitchens – e.g. in Bosnia during the Ottoman Khilafah period there were open kitchens where the poor could go and eat for free
The first organised hospital was built under Islamic rule in Cairo in 872CE. The Ahmad ibn Tulun Hospital treated and gave free medicine to all patients. It provided separate bath houses for men and women, a rich library and a section for the insane. Patients deposited their street clothes with the hospital authorities for safe keeping, before donning special ward clothes and being assigned to their beds. Each patient would also have his or her own medical record.
Circulation of wealth is a duty: Allah (swt) emphasises that the wealth should not circulate amongst the few, He (swt) says referring to wealth:“That it does not become a commodity between the rich among you.” [TMQ Al-Hashr: 7]
Islam has made the circulation of wealth between all citizens an obligation, and it has forbidden the restriction of such circulation to a certain group of people to the exclusion of others.
Hoarding/monopolizing goods is forbidden. Producers or retailers cannot hoard or monopolize goods in order to cause the price to rise. This is based on the ahadith: “The Messenger of Allah (saw) forbade that a foodstuff be monopolized.” [Athram] and “Whoever monopolized is a wrongdoer.” [Muslim].
Prohibition of Ribah – encouragement of investment: The abolition of all interest based contracts, to be replaced by contracts which share returns and risks.
Allah (swt) says: “Allah has permitted trade and forbidden (all) interest.” [TMQ Al-Baqarah: 275]
The prohibition of Ribah (usury/interest) encourages people not to just save their money in a bank waiting for the interest – rather if there will be 2.5% Zakah charged on their unused wealth – this encourages people to spend and invest which generates economic activity and is healthy for the economy. The more spending and investment, the more jobs are created and more wealth is circulated.
I want to touch briefly here about the concept of loans and Ribah – people don’t realise the exploitative nature of Ribah. In Islam loans are given for ethical reasons with the intention of achieving a reward from Allah. The Prophet (saw) said: “Every loan is a sadaqah”. In capitalism the one who gives the loan, shares the profit but not the loss, this is very unfair and unjust. In Islam if you want to share the profit then you must share the loss also – this is the model of Partnerships or company structures in Islam. Like Mudharabah - where someone invests and the other person works and they share the profit and loss. Islam has an equity based system when both sides share the risk and the reward is fair unlike the oppressive Ribah based system
Today interest based debts are crippling people and entire nations. Ali (ra), the cousin of Allah’s messenger, pointed out regarding the pre-Islamic age: “We withstood the weight of the Iron, the Stone and the Lash, but we could not endure the weight of debt.”
The Islamic economy is real and Islam prohibits the current form of financial markets:
The Islamic economy is based upon wealth generation where participants partake in investment, employment and trade in the real economy. Islam does not have a dual economy where the real economy operates alongside a financial sector. The Islamic economy focuses all participants on the real economy, through employment, company profits, utilisation of land (agriculture) and manufacturing, wealth is generated in only one sector. This brings the huge benefit of wealth only circulating in one sector - the real economy, where all can participate.
The Islamic system does not recognise the financial markets in their current form. One is able to purchase shares and transfer them without actually partaking in the running of the underlying company that the shares are meant to represent. In Islam ownership is a direct role in a company and not just a share certificate which in effect the stock market allows to be traded and re-traded. It is this ability to not have a direct role in a company that allows excessive speculation. The financial markets are different to the real economy of goods and services. As the first speaker pointed out this is in fact one of the root problems of Capitalism, the size of the world’s stock markets are estimated at $51 trillion, the world derivative markets are valued at $480 trillion, 30 times the size of the US economy and 12 times the size of the world economy!
There are many reasons as to why Public Limited Companies (PLC’s) stock markets are haram in Islam. One of the key reasons being the issue of liability. The public limited company system gives the public company a distinct quality of limited liability, aimed at protecting major capitalists and businessmen in case the company fails and incurs losses, in which case, those who have claims against it would not be able to demand from its investors any compensation no matter how large the personal assets of the investors are. The financial claims are only confined to what is left in the company in terms of assets. This system is contradictory to Shari’ah in every aspect. The Shari’ah rule obliges all to repay debts in full to the rightful owners, and it is forbidden to cut anything from them.
Al-Bukhari reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said: “He who takes money from people with the intention of paying it back Allah will pay on his behalf, and he who takes it with the intention to waste it Allah will waste him.”
Ahmed also reported on the authority of Abu Hurayrah who said: The Messenger of Allah (saw) said: “You shall return the rights to their rightful owners on the Day of Judgement, even the ewe with no horns will get even with the ewe with horns by butting it back.”
Hence, the Messenger of Allah (saw) has confirmed the obligation of fulfiling one’s rights in full in temporal life, and if one does not he will do so on the Day of Judgement. This serves as a warning for those who devour people’s rights.
Islam has its own company structures, there are 5 types which are all related to real partnerships between body and capital. These are Al-’Inan (equal), Al-Abdan (bodies), Al-Mudharaba (two or more), Al-Wujooh (faces) and Al-Mufawadha (negotiation)
Ad-Daraqutni narrated from Abu Hurairah that the Prophet (SAW) said: “The Supreme said I am the third of the two partners as long as one of them does not betray his companion. If he betrayed, I would withdraw from them.”
Islam is against monopolies and encourages competition: Public Limited Companies (PLC) stock market companies are able to amass huge amounts of wealth today, to the extent that some companies have more wealth than some countries. In an Islamic system this could not happen due to the prohibition of PLC’s who are able to generate this wealth by issuing shares to the public. This has a positive impact on the economy, as huge companies are able to become monopolies, duopolies or oligopolies which are able to dominate the market place such as Microsoft, Coca-Cola and Pepsi. Even Capitalist agree that monopolies are negative externalities and Adam Smith, the founding father of Capitalism dreamed of an economy with perfect competition an ideal which they can never achieve due to the free market itself. However the Islamic economic system leads to this as by applying its rules it would lead to small to medium companies competing with each other in every market which is healthy for the economy as competition decreases the price and increases quality.
Example: Why should 3 companies dominate the entire soft drinks market in the world as is today? They completely dominate the market, have enough wealth to buy out any competitors like Coke did with ‘Thumbs Up’ in India. Monopolies have the power to sell lower grade goods to the market without us having any choice, we all remember the Pesticide scandal that took place here.
It is prohibited to sell what you don’t have:Unlike today where we see short selling or forward selling, where people sell what they don’t yet own.
Islam makes it a requirement for traders to own currencies, instruments and commodities before selling them. It is narrated from Hakeem bin Hazam (ra) who said: “I said: O Messenger of Allah, there comes to me a man asking me to sell what I do not have to sell then I buy if from the market. He said: Do not sell what you do not have” [Ahmad]
Islam neither believes in a free market nor a command economy
The Islamic economic system is neither Capitalist where the market is left free to lead to the disasters that we are seeing nor Communist where everything is owned and controlled by the state. Islam distinguishes between public property, state property and private property. Islam forbids the private ownership of the large resources such as the Oil and Gas that we see the Western companies fighting over in the Muslim world.
The Prophet (saw) said:“People share in three things, fire, water and the green pastures” reported by Abu Dawud. Anas reported from Ibn Abbas adding “and its price is forbidden”.
In addition to this the Prophet (saw) used to take back lands from people if he found they contained vast resources such as a salt mine.
The huge revenue generated by public resources such as Oil and Gas in an Islamic state be utilised for the benefit of the public and not for the personal interests of the rulers who siphon off the money into their swiss bank accounts and spend it for their own pleasure as we see the rulers of the Gulf doing today. The Prophet (saw) said: “The Imam is a shepard and he is responsible.” [Bukhari, Ahmad, Bayhaqi]
The Gold & Silver standard for currency:As the brother has explained in the first talk, today’s currency is fl'at currency backed by no real assets, only backed by confidence. This is the reason we have increasing inflation the world over. Islam solves this problem as the basis of the currency in Islam is Gold & Silver, the currency is backed by and is interchangeable with it.
The Prophet (saw) established the basis of the Islamic currency, the Dirham and the Dinar upon these tangible things which hold real value and retain value. The Islamic rules have been set in the Qur'an and Sunnah in terms of Gold and Silver such as the Nisab of Zakah.
It is allowed to have paper notes as long as they are backed by Gold and Silver. So in the Islamic state you can go to the Bayt-ul-Maal and exchange the paper notes. Therefore inflation is eliminated as the value of gold and silver are stable. The Islamic state cannot just simply print money as they do today without any asset backing, or create money out of thin air! In fact due to the current inflation and financial crisis we can see people are turning to buying gold instead of putting their money in stocks as they know it has a real value.
Conclusion: As you would have realised the key aspects of the economic system I highlighted are much more than the current Islamic banking or Islamic finance and it should be clear that this system cannot be implemented without a true Islamic state which rules by the Shariah and unlike the Muslim world today is a truly independent state and not an agent of the West.
Instead of turning to billions of dollars of bailouts where the US and UK are spending tax payers money in order to save their collapsing financial system, people should realise that Islam offers the world a practical alternative. The next speaker will elaborate on the importance of taking the Islamic system as a whole and not separating the economic system of Islam from the other systems such as ruling or punishment.
Even many non-Muslim thinkers have recognised the progress and development that was achieved under Islamic rule in history in all fields of science and technology.
Phillip Hitti in ‘Short History of the Arabs’ says, “During all the first part of the Middle Ages, no other people made as important a contribution to human progress as did the Arabs, if we take this term to mean all those whose mother-tongue was Arabic, and not merely those living in the Arabian peninsula. For centuries, Arabic was the language of learning, culture and intellectual progress for the whole of the civilized world with the exception of the Far East. From the 9th to the 12th century there were more philosophical, medical, historical, religious, astronomical and geographical works written in Arabic than in any other human tongue.”
The Islamic system has come for the whole of humanity: “And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alamîn.” [TMQ 21:107]
It is a system not thought up by the minds of men, rather it is from the creator of humankind Allah (swt) and it is the perfect system for humanity. Let us all work to re-establish this system once again.
Hasan al Basri narrated that Allah’s Messenger (saw) said: “He whom death overtakes while he is engaged in acquiring knowledge with a view to reviving Islam with the help of it, there will be one degree between him and the Prophets in Paradise.” [Al-Tirmidhi]
And Allah knows besr.
Allah (swt) has blessed us as being the best nation raised up from humanity because we enjoin the good and forbid the evil – we need to realise our responsibility of speaking our against the evil and injustice that we see globally today. One of these great evils we see around us is the economic injustice and oppression caused the world over by the current capitalist world order
The current financial crisis has seriously eroded confidence in the Western world and has exposed the free market. However the Western world when looking at alternatives only see remnants of Socialism or some state intervention in economy as feasible and workable systems. It is also this reason that allows free market ideologues to continue citing more regulation, transparency i.e. more capitalism with some tinkering as solutions. I recall a discussion with one of my economis friend where I put forward the ills of Capitalism, after debating the points exhaustively he said, ‘Capitalism is the best of the worst’. I then went on to explain the Islamic economic system as an alternative, it became obvious that he had never considered Islam as having any alternative nor had studied it.
This crisis represents an opportunity for all Muslims to present the Islamic economic system as an alternative. We have to realise to consider that when Marx wrote his theories of Communism in the 1800’s whilst sitting in Britain, his ideas although many people disagreed with them were seen as a viable alternative, this is why Lenin later took up these ideas, formed a party based upon them and they were eventually embodied in a state. This occurred even though these were new theories that had no history of implementation. We have to then consider that unlike Marx who denied the existence of Allah and whose ideas were disproved by the clear reality of the failure of Communism, we have the truth from Allah (swt) and also have a history of the implementation of Islam.
Therefore today it is vital for us to present Islam as an alternative. It is important to show Islamic economics as much more then Islamic finance and Banking. What is known as Islamic banking and Islamic finance is about individuals or groups attempting to generate profits in the current system without breaking the shariah rules such as the prohibition of Riba. However today I’m going to focus on the Islamic economic system as a whole which is much wider than this and is the true alternative to the Capitalist system
Although no Islamic state exists today, we have the economic system of Islam derived from the Quran and the Sunnah and over a thousand years of history of its implementation. Based upon this we must initiate thinking amongst the ‘left’ and the right’ and to demonstrate to them how Islam is not just a religion like the others but is a comprehensive ideology able to deal with the current crisis’s that humanity is faced with.
The Islamic economic system: Of course in a short talk such as this it is not possible to go through the entire Islamic economic system in detail, I aim to cover its key aspects especially in relation to how an Islamic system holds the key to solving the current financial crisis.
As any economic student would learn in their first economics lesson, we have to start with the definition of the economic problem which is the fundamental view of the economy. In Capitalism they believe that there is unlimited wants and limited resources therefore the focus of the economy should be production, so they believe in producing more and more for people to consume. This has also come be known as ‘trickle down economics’ where the focus is on increasing the size of the cake, believing that it will somehow trickle down into the bellies of the hungry.
This is why they have so much emphasis on the GDP (Gross Domestic Product) or GNP (Gross National Product). This is why we saw the BJP talking about ‘India shining’ when the GNP had increased, even if that increase was in the bank accounts of the corporate’s and not reaching the common man
Islam focuses on the distribution of wealth not just the production: Islam views the economic problem in a radically different way than Capitalism and Socialism. Islam focuses on the distribution of wealth not just the production. The problem of poverty will not be solved by producing more and more for the rich to consume rather it will be solved by ensuring that basic needs of every individual are satisfied completely. There are enough resources in the world to satisfy the basic needs of everyone
Islam looks at every individual by himself rather than the total of individuals who live in the country. It looks at him as a human being first, who needs to satisfy all of his basic needs completely. Then it looks to him in his capacity as a particular individual, to enable him to satisfy his luxuries as much as possible.
All basic needs guaranteed:The Ahkam Shari’ah have secured the satisfaction of all of the basic needs (food, clothing and housing) completely, for every citizen of the Islamic State (Khilafah).
The Prophet (saw) said, “The Son of Adam has no better right than that he would have a house wherein he may live, a piece of clothing whereby he may hide his nakedness and a piece of bread and some water” [Tirmidhi]
The Islamic state has a duty to provide for those who cannot provide for themselves or whose families cannot provide for them
Umar ibn Abdul-Aziz, the famous Khalifah, wrote to his agent in Basra, Iraq, ‘Search for the people of the covenant in your area who may have grown old, and are unable to earn, and provide them with regular stipends from the treasury to take care of their needs.’ [Abu Ubayd, al-Amwaal, p. 805]
The Islamic state used to have public baths, Musafir Khana’s where travellers could stay for free and even open kitchens – e.g. in Bosnia during the Ottoman Khilafah period there were open kitchens where the poor could go and eat for free
The first organised hospital was built under Islamic rule in Cairo in 872CE. The Ahmad ibn Tulun Hospital treated and gave free medicine to all patients. It provided separate bath houses for men and women, a rich library and a section for the insane. Patients deposited their street clothes with the hospital authorities for safe keeping, before donning special ward clothes and being assigned to their beds. Each patient would also have his or her own medical record.
Circulation of wealth is a duty: Allah (swt) emphasises that the wealth should not circulate amongst the few, He (swt) says referring to wealth:“That it does not become a commodity between the rich among you.” [TMQ Al-Hashr: 7]
Islam has made the circulation of wealth between all citizens an obligation, and it has forbidden the restriction of such circulation to a certain group of people to the exclusion of others.
Hoarding/monopolizing goods is forbidden. Producers or retailers cannot hoard or monopolize goods in order to cause the price to rise. This is based on the ahadith: “The Messenger of Allah (saw) forbade that a foodstuff be monopolized.” [Athram] and “Whoever monopolized is a wrongdoer.” [Muslim].
Prohibition of Ribah – encouragement of investment: The abolition of all interest based contracts, to be replaced by contracts which share returns and risks.
Allah (swt) says: “Allah has permitted trade and forbidden (all) interest.” [TMQ Al-Baqarah: 275]
The prohibition of Ribah (usury/interest) encourages people not to just save their money in a bank waiting for the interest – rather if there will be 2.5% Zakah charged on their unused wealth – this encourages people to spend and invest which generates economic activity and is healthy for the economy. The more spending and investment, the more jobs are created and more wealth is circulated.
I want to touch briefly here about the concept of loans and Ribah – people don’t realise the exploitative nature of Ribah. In Islam loans are given for ethical reasons with the intention of achieving a reward from Allah. The Prophet (saw) said: “Every loan is a sadaqah”. In capitalism the one who gives the loan, shares the profit but not the loss, this is very unfair and unjust. In Islam if you want to share the profit then you must share the loss also – this is the model of Partnerships or company structures in Islam. Like Mudharabah - where someone invests and the other person works and they share the profit and loss. Islam has an equity based system when both sides share the risk and the reward is fair unlike the oppressive Ribah based system
Today interest based debts are crippling people and entire nations. Ali (ra), the cousin of Allah’s messenger, pointed out regarding the pre-Islamic age: “We withstood the weight of the Iron, the Stone and the Lash, but we could not endure the weight of debt.”
The Islamic economy is real and Islam prohibits the current form of financial markets:
The Islamic economy is based upon wealth generation where participants partake in investment, employment and trade in the real economy. Islam does not have a dual economy where the real economy operates alongside a financial sector. The Islamic economy focuses all participants on the real economy, through employment, company profits, utilisation of land (agriculture) and manufacturing, wealth is generated in only one sector. This brings the huge benefit of wealth only circulating in one sector - the real economy, where all can participate.
The Islamic system does not recognise the financial markets in their current form. One is able to purchase shares and transfer them without actually partaking in the running of the underlying company that the shares are meant to represent. In Islam ownership is a direct role in a company and not just a share certificate which in effect the stock market allows to be traded and re-traded. It is this ability to not have a direct role in a company that allows excessive speculation. The financial markets are different to the real economy of goods and services. As the first speaker pointed out this is in fact one of the root problems of Capitalism, the size of the world’s stock markets are estimated at $51 trillion, the world derivative markets are valued at $480 trillion, 30 times the size of the US economy and 12 times the size of the world economy!
There are many reasons as to why Public Limited Companies (PLC’s) stock markets are haram in Islam. One of the key reasons being the issue of liability. The public limited company system gives the public company a distinct quality of limited liability, aimed at protecting major capitalists and businessmen in case the company fails and incurs losses, in which case, those who have claims against it would not be able to demand from its investors any compensation no matter how large the personal assets of the investors are. The financial claims are only confined to what is left in the company in terms of assets. This system is contradictory to Shari’ah in every aspect. The Shari’ah rule obliges all to repay debts in full to the rightful owners, and it is forbidden to cut anything from them.
Al-Bukhari reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said: “He who takes money from people with the intention of paying it back Allah will pay on his behalf, and he who takes it with the intention to waste it Allah will waste him.”
Ahmed also reported on the authority of Abu Hurayrah who said: The Messenger of Allah (saw) said: “You shall return the rights to their rightful owners on the Day of Judgement, even the ewe with no horns will get even with the ewe with horns by butting it back.”
Hence, the Messenger of Allah (saw) has confirmed the obligation of fulfiling one’s rights in full in temporal life, and if one does not he will do so on the Day of Judgement. This serves as a warning for those who devour people’s rights.
Islam has its own company structures, there are 5 types which are all related to real partnerships between body and capital. These are Al-’Inan (equal), Al-Abdan (bodies), Al-Mudharaba (two or more), Al-Wujooh (faces) and Al-Mufawadha (negotiation)
Ad-Daraqutni narrated from Abu Hurairah that the Prophet (SAW) said: “The Supreme said I am the third of the two partners as long as one of them does not betray his companion. If he betrayed, I would withdraw from them.”
Islam is against monopolies and encourages competition: Public Limited Companies (PLC) stock market companies are able to amass huge amounts of wealth today, to the extent that some companies have more wealth than some countries. In an Islamic system this could not happen due to the prohibition of PLC’s who are able to generate this wealth by issuing shares to the public. This has a positive impact on the economy, as huge companies are able to become monopolies, duopolies or oligopolies which are able to dominate the market place such as Microsoft, Coca-Cola and Pepsi. Even Capitalist agree that monopolies are negative externalities and Adam Smith, the founding father of Capitalism dreamed of an economy with perfect competition an ideal which they can never achieve due to the free market itself. However the Islamic economic system leads to this as by applying its rules it would lead to small to medium companies competing with each other in every market which is healthy for the economy as competition decreases the price and increases quality.
Example: Why should 3 companies dominate the entire soft drinks market in the world as is today? They completely dominate the market, have enough wealth to buy out any competitors like Coke did with ‘Thumbs Up’ in India. Monopolies have the power to sell lower grade goods to the market without us having any choice, we all remember the Pesticide scandal that took place here.
It is prohibited to sell what you don’t have:Unlike today where we see short selling or forward selling, where people sell what they don’t yet own.
Islam makes it a requirement for traders to own currencies, instruments and commodities before selling them. It is narrated from Hakeem bin Hazam (ra) who said: “I said: O Messenger of Allah, there comes to me a man asking me to sell what I do not have to sell then I buy if from the market. He said: Do not sell what you do not have” [Ahmad]
Islam neither believes in a free market nor a command economy
The Islamic economic system is neither Capitalist where the market is left free to lead to the disasters that we are seeing nor Communist where everything is owned and controlled by the state. Islam distinguishes between public property, state property and private property. Islam forbids the private ownership of the large resources such as the Oil and Gas that we see the Western companies fighting over in the Muslim world.
The Prophet (saw) said:“People share in three things, fire, water and the green pastures” reported by Abu Dawud. Anas reported from Ibn Abbas adding “and its price is forbidden”.
In addition to this the Prophet (saw) used to take back lands from people if he found they contained vast resources such as a salt mine.
The huge revenue generated by public resources such as Oil and Gas in an Islamic state be utilised for the benefit of the public and not for the personal interests of the rulers who siphon off the money into their swiss bank accounts and spend it for their own pleasure as we see the rulers of the Gulf doing today. The Prophet (saw) said: “The Imam is a shepard and he is responsible.” [Bukhari, Ahmad, Bayhaqi]
The Gold & Silver standard for currency:As the brother has explained in the first talk, today’s currency is fl'at currency backed by no real assets, only backed by confidence. This is the reason we have increasing inflation the world over. Islam solves this problem as the basis of the currency in Islam is Gold & Silver, the currency is backed by and is interchangeable with it.
The Prophet (saw) established the basis of the Islamic currency, the Dirham and the Dinar upon these tangible things which hold real value and retain value. The Islamic rules have been set in the Qur'an and Sunnah in terms of Gold and Silver such as the Nisab of Zakah.
It is allowed to have paper notes as long as they are backed by Gold and Silver. So in the Islamic state you can go to the Bayt-ul-Maal and exchange the paper notes. Therefore inflation is eliminated as the value of gold and silver are stable. The Islamic state cannot just simply print money as they do today without any asset backing, or create money out of thin air! In fact due to the current inflation and financial crisis we can see people are turning to buying gold instead of putting their money in stocks as they know it has a real value.
Conclusion: As you would have realised the key aspects of the economic system I highlighted are much more than the current Islamic banking or Islamic finance and it should be clear that this system cannot be implemented without a true Islamic state which rules by the Shariah and unlike the Muslim world today is a truly independent state and not an agent of the West.
Instead of turning to billions of dollars of bailouts where the US and UK are spending tax payers money in order to save their collapsing financial system, people should realise that Islam offers the world a practical alternative. The next speaker will elaborate on the importance of taking the Islamic system as a whole and not separating the economic system of Islam from the other systems such as ruling or punishment.
Even many non-Muslim thinkers have recognised the progress and development that was achieved under Islamic rule in history in all fields of science and technology.
Phillip Hitti in ‘Short History of the Arabs’ says, “During all the first part of the Middle Ages, no other people made as important a contribution to human progress as did the Arabs, if we take this term to mean all those whose mother-tongue was Arabic, and not merely those living in the Arabian peninsula. For centuries, Arabic was the language of learning, culture and intellectual progress for the whole of the civilized world with the exception of the Far East. From the 9th to the 12th century there were more philosophical, medical, historical, religious, astronomical and geographical works written in Arabic than in any other human tongue.”
The Islamic system has come for the whole of humanity: “And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alamîn.” [TMQ 21:107]
It is a system not thought up by the minds of men, rather it is from the creator of humankind Allah (swt) and it is the perfect system for humanity. Let us all work to re-establish this system once again.
Hasan al Basri narrated that Allah’s Messenger (saw) said: “He whom death overtakes while he is engaged in acquiring knowledge with a view to reviving Islam with the help of it, there will be one degree between him and the Prophets in Paradise.” [Al-Tirmidhi]
And Allah knows besr.
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