Newsletter (16th June'11 - 30th June'11)
(7/1/2011)

 

Fortnightly Newsletter
 (16th June '11 - 30th June`11)
 

www.studying-islam.org

Compiled by: Azeem Ayub
  Reflection

 

In the Name of Allah,
the Most Gracious,
the Ever Merciful
 

 

The Reflection of Sincere Faith

 

As we repose faith in the Lord, our immediate desire is to be what our Lord wants us to be. Awed by His Mercy and Grandeur, we surrender before the religion He has revealed. With veritable sincerity of heart, we wish that this religion must govern our life such that no aspect of it should escape the religious directives. Encapsulated thus within the confines of religion, this life should exude unmistakable conformity with these directives and even more so with the spirit underlying them.

 

This is only true a reflection of our sincere faith since to disregard the spirit is actually to throw the directive back in the face of the Master. Any act performed to the exclusion of the spirit is liable to attract Divine wrath instead of gaining favor. As we prostrate before the Lord, our heart should also prostrate, and as we give away money in charity, we should also truly acknowledge the right of the recipients in our hard earned wealth. As much as there is need to observe the form of the directive, there is need to comply with its substance. Without substance, any duty performed is a mere physical exercise that may bring worldly benefit with no share in the reward of the Hereafter. For the express directives, therefore, the right and true approach is to follow them in letter and spirit.

 

As for the spheres of human activity where we have not been given any express directive, this sincere faith again goads us on to carefully decide a definite course of action. Once decided, it insists that we should abide by it. To take our religious decisions, which we sometimes make, lightly has also been condemned by the Almighty (the Qur’an, 2:187). To contravene what we feel is God’s wish is no less in severity than disregard the explicit directives of God. Besides, it is the obvious requirement of our faith in Allah that we endeavor to find the right path in activities not directly addressed by religion, and stick to it at all cost. Without reflection, the wrong path chosen may cripple and incapacitate us to follow even the explicit directives of religion.  A little mistake here may precipitate circumstances of profoundly undesirable consequences. Each step should be trekked with caution and care.

 

The knowledge of the entire religion should come to our aid to make the befitting decision in such situations. The Islamic scholars, who have expertise in religious sciences, should be resorted to in this regard though their help in understanding the explicit directives is equally warranted. The fact that they spend day and night in understanding the word of God confers on them the privilege to guide the masses both about the explicit directives, and the issues not directly touched upon. They keenly observe the spirit present in the specific directives of the Shari‘ah while giving their humble verdict. With a vision sharpened by the revelation, they are better placed to help us choose the right path whenever we stand in confusion on the crossroads.

 

 

Author: Jhangeer Hanif

 

 

In this Issue

Reflections
 * The Reflection of
    Sincere Faith

 

Read & Reflect

* Verdicts of God

 

Debate & Discuss
* Discussion Forum:
    The Directives of Jihad

 

Express & Explain
 * General Discussion
   Forum: Namazl

 

Pause & Ponder:
* When Confronted
   with Differing
   Opinions

 

 

Announcements

*  Successful
    Participants

\

 

 

\

 
Read and Reflect:


Verdicts of God
Javed Ahmad Ghamidi
(Tr. by Shehzad Saleem)

 

If, after the truth is conclusively conveyed by messengers of God, they and their companions are able to acquire political authority in some place, it is the verdict of God that there are only two situations which will be faced by their rejecters: if there are polytheists among them, they shall be put to death and if there are people among them who are monotheists to any extent, they shall be subjugated. It was in order to implement this verdict that the Almighty directed Muslims to wage war and to carry out mass killings of the polytheists of Arabia in Sūrahs Baqarah, Anfāl and Tawbah. This directive has nothing to do with the sharī‘ah and its injunctions. In my book, Mīzān, I have written:

 

It is evident from these details that all these armed campaigns and offensives were not merely qitāl (war), they were in reality a divine punishment. This punishment, which is meted out to those to whom the truth is communicated to such an extent that they are left with no excuse to deny it, is an established practice of Allah. As a Divine scheme, it descended first upon the Idolaters and the People of the Book of Arabia and then to certain other nations outside it. Consequently, it is absolutely certain that fighting those who have deliberately rejected the truth and forcing the vanquished to lead a life of subjugation by imposing jizyah on them is no longer allowed. Till the Day of Judgement, no one can attack any nation of the world for this purpose nor has the authority to subjugate the vanquished by imposing jizyah on it. For Muslims, the only ground for war is injustice and oppression. This is the sole reason for warfare they can now justify. They cannot wage war in the name of religion on any other ground.1

 

About the progeny of Abraham (sws) also, the verdict of God is that if it adheres to the truth and presents it to other peoples of this world with full certainty and while maintaining full integrity of its contents, the Almighty will grant them dominance over their addressees who reject them. However, if the progeny of Abraham (sws) does not adhere to the truth, then the Almighty through these very addressees will mete out the punishment of humiliation and subjugation to it. This promise is both to the Israelites and the Ishmaelites. The Qur’ān (22:78) has specifically pointed out that the Ishmaelites were chosen to bear witness to religion the way the Israelites were chosen for this task before them. So the promises which are mentioned in the Old Testament (Deuteronomy, 28:1-25) for the Israelites, and the Qur’ān has referred to them at various places (eg. 2:40; 17:8), will be understood to exist for the Ishmaelites. However, this does not mean that the Ishmaelites can take the initiative with regard to them and attack various nations of the world. Certainly not! They have been given this right neither in the Old Testament nor in the Qur’ān. The promise of dominance manifests itself at the behest of God and it is brought about by God Himself through various circumstances He Himself creates. The only obligation of the Ishmaelites is to follow all the directives of God, and to discharge as much as they can the responsibility of bearing witness to religion with sincerity and honesty – the responsibility for which God has chosen them.

 

One corollary of this verdict is that the Almighty has specifically allocated the area of Palestine and its surrounding land of Kanan to the Israelites and the area of the Arabian peninsula to the Ishmaelites so that all the nations of the world are able to observe God’s close link with these nations and receive guidance. Thus, for this very reason, He directed the Israelites to expel the inhabitants of this area of their inheritance, leave no polytheist or disbeliever alive in that area and leave no territory adjacent to this area in the political control of the polytheists or disbelievers except if they agreed to live in subservience by paying tribute. If these nations did not agree to this, then the Israelites were directed to execute their men and enslave their women and children. In the twentieth chapter of the book of Deuteronomy, this directive is mentioned in full detail. It is on the basis of this directive that the Prophet Solomon (sws) forced the queen of Sheba to submit to his rule. After the conquest of Makkah, all contracts with the Idolaters of the Arabian peninsula were revoked on its basis as well. The injunction of لا يجتمع دينان في جزيرة العرب (two religions cannot exist together in the land of Arabia)2 should also be seen in the light of this directive. Consequently, on this very basis, in the land of Arabia, neither can a place of worship be built to worship someone other than God nor can a polytheist or a disbeliever be allowed to live. All these directives are related to this centre of monotheism – the land of Arabia and do not relate to any other part of the world.

 

These are the verdicts of God which are mentioned very clearly in divine scriptures. The Torah also elucidates them with all their details and so does the Qur’ān. Muslims are unfortunate that in recent times some of their celebrated thinkers have been unable to understand the true nature of these verdicts. The political interpretation of Islam has been born from the womb of these verdicts. It is under the influence of this interpretation that a number of militant and jihādī movements have sprung up all over the globe and as a result the entire Muslim ummah is suffering its consequences. In order to redress this state of affairs, it is essential that an awareness be created about these verdicts at the global level and people be educated about them so that no extremist is left with a possibility of creating nuisance by wrongly generalizing the scope of these verdicts.

 

(Translated from Maqāmāt by Shehzad Saleem)

 

 

URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1276

 

 

 

1. Javed Ahmad Ghāmidī, Mizān, 5th ed. (Lahore: Shirkat Printing Press, 2010), 599.

2. Abū ‘Abdullāh Mālik ibn Anas, Mu’attā’, vol. 2 (Cairo: Dār ihyā’ al-turāth al-‘arabi, n.d.), 892, (no. 1584).

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  Debate and Discuss:


Discussion Forum: The Directives of Jihad

 Forcing to Islam, right or wrong

Kaiser5

This course said that the Almighty's scheme in this world is to test man by giving him the right to freely chose his religion. Can u please provide me with verses from the Qur'an or Hadiths that led to this conclusion? Another thing, it says that Jihad to spread the truth or force Islam on others isn't our job but that of the prophets b/c unbelievers deliberately deny it. Again, i need to be provided with verses or ahadiths that led to this conclusion.

And my question here is, forcing Islam by persecution or any other violent way on other non-Muslims right or wrong? Please use verses or ahadiths to prove it. Me personally, i think its wrong but i see a lot of people in the Muslim world that try to force Islam on non-Muslims through violent ways and consequently tarnish Islam's image. And i can't stop wondering as to where they got the idea that they need to force it on others. Furthermore, can Jihad apply from Muslims against other Muslims that persecute non-Mulsims ? Thanks, your answers will be much appreciated!

 

It is difficult for me to understand the difference between the Prophethood and Messengerhood. if you can explain me more on that.

 

AbdullahRahim (Moderator)

Kaiser5,

Thanks for your question.

1. The verse 2:256 sets a general rule about freedom of choice when it comes to religion. Every other verse and every Hadith has to be seen and interpreted with this verse (as a principle) in mind:

"There is no compulsion in relation to His religion: The right path has now become completely distinct from the erroneous ones. Therefore, whoever rejects the arrogant [Satan] and believes in God, he indeed has gripped a firm handle that shall never break apart. And God is all-hearing, all-knowing." (2:256)

Accordingly, no one can attempt to force others into Islam. Those Muslims who believe otherwise should explain how they justify their belief in the light of the above verse of the Qur'an. Also rationally they need to justify how it is possible to call some one Muslim when the person only behaves like a Muslim to remain safe and unharmed while in his heart he is not convinced about Islam.

2. You asked for an evidence from the Qur'an that says "Jihad to spread the truth or force Islam on others isn't our job but that of the prophets b/c unbelievers deliberately deny it".

The module does not say that. It says:

"once the truth is communicated to the addressees of a Messenger to the extent that none of them is left with an excuse to deny it and they still deliberately deny it, then they are punished in this very world by the Almighty in either of the following two ways:
i. through natural calamities like storms and earthquakes
ii. through the swords of the believers".

The Jihad you are referring to is not to force people to religion, but is in fact the punishment of God that is taken place through the swords of believers, after giving enough ultimatum, against people who are convinced about the truth but do not accept it because of their arrogance.

With regard to Jihad (that in this context basically means attempting to kill others), we first need to bear in mind a general rule of the Qur'an about killing:

"Whoever killed even a single soul - not being a punishment of murder neither that of spreading unrest in the land - is as if he killed the whole of mankind." (5: 32)

Accordingly only two reasons for killing can be justified, these are punishment of murder and punishment of those who spread unrest in the land.

While Jihad against persecution can be justified in the light of the above rule, Jihad to force them to accept a religion will not be online with the above.

Therefore any one who claims that we can kill people in an attempt to force them to accept religion needs to justify how this can be seen as punishment for either unjust murder or spreading unrest in the land, referring to verse 5:32 .

There can only be exception from the above rule for those who have special permission from God to carry out Jihad for another reason (other than curbing persecution).

This special permission is only given to the Prophet (pbuh) and his companions:

If you read the beginning of the Sura of Taubah you will see how the verses in this particular chapter of the Qur'an (as an example) relate to the time and the direct addressees of the Prophet (pbuh).

Again if any one claims that these verses are addressing all Muslims of all time then the burden will be on him to reason how he has come to this conclusion.

It is referring to this very rule of God's punishment through his Messengers (and his direct followers) that we read in the Qur'an:

"Indeed those who are opposing Allah and His Messenger are bound to be humiliated. The Almighty has ordained: ‘I and My Messengers shall always prevail’. Indeed Allah is Mighty and Powerful. (58:20-1)

Also:

“Fight them and God will punish them with your hands.” (9:14)

3. The word “Fitna” that is used in the Qur'an has a general meaning of “persecution”. Therefore we do not have any reasons to introduce limiting conditions for Jihad against persecution, on the basis of people involved being Muslims or Non-Muslims.

Yes even if a non-Muslim group is being persecuted by Muslims, other Muslims with the directive of their respective state may start Jihad against those oppressing Muslims.

Please do let me know if this needs further clarification.

AR

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  Express and Explain:

 

 

General Discussion Forum

 

Topic: Namaz

 

Nuttynum

I would like to now if we can read small namaz, meaning can we shorten it. If we can, wot can we read. Also when reading kiza namaz can we read kiza namaz with any namaz.

 

Also do we have to wake up for sehri, when we are keeping a fast? I would really appreciate it if my questions are answered.

 

Tweety

You can shorten your namaz by praying fard and leaving out the Sunnah if you have to but if your outside a radius of 40miles**different opinions about distance and time but its more about how convenient it is for you really** from your home then u can do qasar **in a journey**

 

and you can pray kaza salah if u have missed it but try not 2 make it a habit.

 

oh and you don’t have to wake up 4 serhi...sumtyms i can’t be bothered either but the prophet (saw) encouraged sahur and sed thers a blessing in it- medically and spiritually advised


hope this helps

 

Jhangeer Hanif (Moderator)

If any Salah has been missed for some reason, it must be offered and we should also seek forgiveness from Allah.

 

It is better that we say the missed prayer first and then go on to offer the other Salah.

 

xxbasxx

yeah thats what I do, if I have been a daft nut and prayed Asr after the Maghrib Azaan, I pray Asr before Maghrib. This isn't happening to regularly Alhamdullillah.

 

Loveall

What are the explanations of the followings?

 

1. Salahtal wusta [Middle Salah (Namaz)]- Al-Quran.

 

2. La Salahta illa be hazooril qalab [No Salah (Namaz) without present heart]- Hadith

 

oosman

So what happens if a Muslim intentionally does not do salat (namaz)? Does he/she get punished for it?

 

Ibrahim (Moderator)

Here are the answers of your Questions according to my little knowledge:

 

1. Surely the literal meaning of "Salaat ul Wusta" is Middle Prayer (Namaz) & "Asar" Prayer is The "Salaat ul Wusta" as it Comes in the MIDDLE of the Day & Work.

 

2. the Hadith "La Salahta illa be hazooril qalab [No Salah (Namaz) without present heart]" means that One should try to be attentive TOWARDS Allah in one's prayer as Much as Possible.

 

and

 

Dear Brother OOSMAN

Please note that the prayer is the most important thing for a Muslim not only for his success in the Life after death but also in this worldly life and he becomes a complete citizen of a Muslim state if he's coming to Mosque Regularly for his Prayers.

 
So it means that it's hard to think of a Muslim who is not offering his prayers "intentionally". Surely he'll get Punishment NOT only on the Last Day BUT even in this world By an Islamic State.


But remember that the off and on intentional negligence in the prayer is a totally different matter. Normally in these type of cases a Muslim will Offer his prayer as soon as he'll come out of this state of negligence and you know such a prayer may not even be considered as a "Qaza" prayer by our Most Merciful God.

 

I hope this Helps


Regards

 

 

Topic URL : http://www.studying-islam.org/forum/topic.aspx?topicid=1100&lang=&forumid=1


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  Pause and Ponder:

 

When Confronted with Differing Opinions
 Posted on: Tuesday, May 17, 2011 - Hits: 113

 

Question:
 Where can we get the correct Islamic responses from, given that we are confronted with various responses and diversity of opinions on every issue that bothers us? The layman is at a loss as to the correct viewpoint.

 

Answer:
It is a struggle that you will always have to endure. All scholars base their opinions on their relative education, experiences and opinions. The diversity should be understood as an asset rather than a liability. In my opinion, it would not be desirable for all scholars to present a unanimous opinion; in doing so, one would artificially withhold a diverse set of opinions that could potentially cater to the intellectual, moral and spiritual needs of different segments of society. If it were decided that one opinion be presented to the general public as the only opinion in conformity with Islam – no disagreements, no arguments – then we would naturally run the risk of discomforting and even repelling many Muslims and non-Muslims who may genuinely disagree with the given edict. So instead of allowing room for debate, we will be curtailing thoughtful discourses, and presenting opinions as facts.

Please do not be disappointed by the wide array of opinions you may be confronted with on various issues. They are a blessing in disguise.

The important thing for scholars to ensure is that every time an opinion is given, it ought to be accompanied with all arguments in support, because it will be on the basis of these arguments that a common, intelligent person will choose the opinion that he/she finds most convincing. If one opinion doesn’t appeal to your intellect, he should be able to look for others.

And the important thing for you to ensure is that you should not deem one opinion as more suitable on the basis of its convenience to yourself. Rather, you should look for arguments that appear to you to be closer to the letter and spirit of Islam, as you sincerely understand it. It is true that people’s interpretations vary; that should again not be treated as a problem; it should be appreciated as a natural result of diversely creative and capable human intellects.

Keep your mind and options open. Always be true to yourself, so if you should need to revise your understanding in the face of more convincing opinions and arguments, do not hesitate. This life is a trial, and our struggles encompass all areas of our functioning: intellectual, spiritual, moral, and practical.

wassalam


Dr Khalid Zaheer

 

 

 URL: http://www.studying-islam.org/querytext.aspx?id=999

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