Compiled by: Azeem
Ayub Reflections In the Name of Allah,
Charity:
Points to Ponder
To give in charity is a very
coveted human trait. Looking after the need of others is an acknowledgement of
God’s favours on one’s self. It is also our unwritten obligation towards the
society. People who are sensitive to the needs of others will find others
sensitive to their own needs. The pinnacle of this charitable attitude towards
others is to spend on them even if we ourselves are in need. The Qur’ān while
extolling believers says: “Those who, in spite of being needy, give preference
to the needs of others.” (59:9)
However, at times spending in
charity is marred by blemishes and shortcomings. We need to be very careful
about them. Some of the common ones are:
i. At times we
condescendingly remind people of our charitable behaviour towards them and in
this way hurt their self-esteem. The Qur’ān has emphatically stopped us from
this and said: “Believers! Do not mar your charity by reminders of generosity
and by hurting [the recipients].” (2:264)
ii. Many a time we show off
and even blatantly publicize the amount we spend in charity. This obviously is
very detrimental to our own inner-purification and spiritual advancement.
iii. More often than not we
shy away to give in charity if we do not have a substantial amount; we may be
going through stringent circumstances and can only afford a meagre amount to
give in charity. We should realize that it is not the amount that counts; it is
the concern and capacity that we have that counts. If our capacity is to give a
few pennies, we should not shy away. It is our responsibility to look after the
needs of others in proportion to our own financial status. The Qur’ān states:
“Those who spend in all circumstances whether they are in ease or in hardship.”
(3:134)
iv. There are instances in
which we do not take pains to find out the most deserving recipients of our
charity.
At times, we do not realize
that people among our friends and relatives are in need while we spend huge
amounts in charity by giving to various charities not directly related to us. It
is a natural right of our close ones that if they are in need they should be the
first recipients of our charity.
Similarly, there may be
people around us who in spite of appearing financially sound are in fact in deep
financial stress; however, their self-esteem does not let them make fuss of the
situation and they conduct themselves in a dignified manner. It is our
responsibility to find out such people; it only requires a little insight and
careful observation. The Qur’ān points out: “This [spending] is for the poor who
are stranded in the cause of God and are not able to travel in the land to earn
their livelihood. The ignorant take them for men of wealth on account of their
modest behaviour. You can recognize them by their faces – they are not
annoyingly insistent in begging.” (2:273)
v. At times, we end up
scolding a beggar or a person who asks for monetary help. This is something very
despicable. If a person is not in a position to help, he can still show sympathy
and then withdraw in a dignified way. The Qur’ān says: “A kind word and
forgiveness [at unpleasant instances] is better than charity followed by
inflicting hurt.” (2:262)
These are some points that we need to ponder while spending in charity. They may
go unnoticed. Let us resolve to be more cautious and more vigilant about them.
In this Issue
Reflections
Read & Reflect
Rights of Parents Author Javed Ahmad
Ghamidi
وَوَصَّيْنَا
الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ
وَفِصَالُهُ فِي عَامَيْنِ أَنْ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ
الْمَصِيرُ وَإِنْ جَاهَدَاكَ عَلى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ
بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا
وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ
فَأُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ (٣١:
١٤-١٥)
We enjoined man to show kindness to his parents, for with much pain his
mother bears him and he is not weaned before he is two years of age. We
said: ‘Give thanks to Me and to your parents. To Me shall all things return.
But if they press you to serve besides Me that of which you have no
knowledge, do not obey them. Remain kind to them in this world, and turn to
Me with all devotion. To Me you shall all return, and I will declare to you
everything you have done’. (31:14-15)
All divine scriptures instruct man to show
kindness to the parents. Various verses of the Qur’ān also direct the
believers to be well behaved to the parents1.
The above quoted verses however specifically determine the limits of good
behaviour with the parents. The details of this directive as stated in these
verses are:
1. It is the parents who bring into existence a new life and become the
means to nourish it. No doubt, the care and affection of the father is quite
a lot, however the hardships a mother encounters in bringing up the child
starting from her pregnancy, to childbirth and then breast feeding the child
are unmatched and no child can repay her for this great service. On these
very grounds, the Prophet (sws) has regarded the right of the mother as
three times that of the father.2
Consequently, the Almighty exhorts man to be the most grateful to his
parents after his Lord. This gratitude must not be expressed merely by the
tongue. It should manifest into good behaviour towards them. He should
respect them and never become fed up of them. He must not utter a single
word of disrespect to them. Instead, he should be soft, sympathetic, loving
and obedient to them. He should listen to them and be caring and
affectionate to them in the tenderness of old age. The Qur’ān says:
وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ
إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا
فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا
كَرِيمًا وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنْ الرَّحْمَةِ وَقُلْ رَّبِّ
ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا رَبُّكُمْ أَعْلَمُ بِمَا فِي
نُفُوسِكُمْ إِنْ تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ
غَفُورًا (١٧:
٢٣-٢٥)
Your Lord has enjoined you to worship none but Him, and to show kindness to
your parents, If either or both of them attain old age in your dwelling,
show them no sign of impatience, nor rebuke them; but speak to them kind
words. Treat them with humility and tenderness and say: ‘Lord, be merciful
to them. They nursed me when I was an infant’. Your Lord best knows what is
in your hearts. If you remain obedient, He will forgive those that turn to
Him. (17:23-25)
Ibn Mas‘ūd (rta) narrates that he asked the Prophet (sws): ‘Which deed does
God like the most’. The Prophet (sws) replied: ‘To say the prayer on time’.
I inquired: ‘After that’. He replied: ‘To be well-mannered with the
parents’.3
Abū Hurayrah (rta) reports from the Prophet (sws): ‘Humiliation to that
person, humiliation to that person, humiliation to that person’. ‘For whom’,
asked the people. He replied: ‘Whose parents or any one of them reached old
age in his presence and he in spite of that could not enter Paradise.4
‘Abdullāh Ibn ‘Umar (rta) says that once a person asked the Prophet (sws) to
participate in Jihād. At this the Prophet (sws) inquired: ‘Are your parents
alive?’. The person replied in the affirmative. The Prophet (sws) then
remarked: ‘Keep serving them. This is Jihād.5
Abū Sa‘īd Khudrī (rta) says that a person from the people of Yemen migrated
and came to the Prophet (sws) in order to participate in Jihād. The Prophet
(sws) asked: ‘Do you have any relative in Yemen?’ He replied that he had his
parents there. The Prophet (sws) remarked: ‘Did you ask their permission?’
He said: ‘No’. The Prophet (sws) then said: ‘Go back and seek their
permission and if they grant permission then only should you take part in
Jihād, other wise keep serving them’.6
Mu‘āwiyyah narrated from his father Jāhimah that he came to the Prophet (sws)
and said: ‘O Messenger of God! I would like to participate in Jihād and have
come to consult you [regarding this]’. The Prophet asked: ‘Is your mother
alive?’ He said: ‘Yes’. At this the Prophet said: ‘Stay with her and serve
her because Paradise is beneath her feet’.7
‘Abdullāh Ibn ‘Umar (rta) narrates from the Prophet (sws): ‘The pleasure of
the Almighty resides in the pleasure of the father and the wrath of the
Almighty resides in the wrath of the Almighty.8
Abū Dardā (rta) says that he heard the Prophet (sws) saying that the best
door to Paradise is the father; so, if you want you can waste him and if you
want you can protect him.9
‘Umar Ibn Shu‘ayb narrates from his mother who narrates from her grandfather
that once a person came to the Prophet (sws) and said: ‘I have some wealth
and I also have children but my father needs this wealth’. The Prophet (sws)
replied: ‘Both you and your wealth belong to your father’.10
2. In spite of the status that Islam confers upon parents they do not have
the right to force their children to baselessly associate someone with the
Almighty. The Prophet (sws) has said that showing disobedience to parents is
the greatest sin after polytheism11;
however the above quoted verses of Sūrah Luqmān say that the children should
openly disobey their parents with regard to polytheism and should follow the
way of those who follow God. Any calls to evade the Almighty must not
receive any positive response even if it is parents giving the call. On
these very grounds, the Prophet (sws) is reported to have said: ‘No one can
be obeyed if he calls to disobey the Almighty; one can only obey what is
good’, (Bukhārī, No: 7257).
Consequently, all other
directives of the Almighty shall also be considered subservient to this
directive, and one cannot disobey these directives if the parents ask them
to do so.
3. Even if the parents force their children to commit a sin as heinous as
polytheism they must always be treated in a befitting manner. Their needs
should be met as far as possible and a prayer of guidance be continued to be
made for them. This is what the words ‘وَصَاحِبْهُمَا فِي
الدُّنْيَا مَعْرُوفًا’ (Remain kind to them in this world) of the
verse quoted above entail. The children may have a right to disobey their
parents if they insist upon disobedience to the directives of religion but
they must still not be slack or indifferent, in any way, to their duty
towards their parents.
The last part of the verses
‘ثُمَّ إِلَيَّ مَرْجِعُكُمْ
فَأُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ’
caution a person that one
day he has to return to the Almighty to give account of his deeds. While
commenting upon this part of the verse, Imām Amīn Ahsan Islāhī writes:
This part of the verse addresses both the parents
and the children and carries both a warning and an assurance. One day, each
person will have to return to the Almighty. Whatever he would have done
would be brought before him. If some parents had violated the rights given
to them regarding their children by making them deviate from the path of the
Almighty, they will have to face punishment for this attitude and if
children duly recognized the rights of the Almighty together with those of
their parents, as well as remaining steadfast in following the obligations
these rights entail, they will be rewarded for their perseverance.12
1. See for example 17:23-4, 29:8 and 46:15
2. Bukhārī, No: 5971
3. Bukhārī, No: 5970
4. Muslim, No: 4627
5. Bukhārī, No: 5972
6. Abū Dā’ūd, No: 2530
7. Nasā’ī, No: 3104
8. Tirmadhī, No: 1899
9. Tirmadhī, No: 1900
10. Abū Dā’ūd, No: 3530
11. Bukhārī, No: 5976
12. Islāhī, Amīn Ahsan, Tadabbur-i-Qur’ān, 2nd ed., vol. 6, (Lahore: Faran Foundation, 1986), p. 130
Read URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1010
Discussion Forum:
Introduction to Hadith
Tariq
Hashmi
General Discussion Forum:
Are
Taliban Justified in Taking Human Life?
atifrafi
The Qur'an claims there is no contradictions in its text. What it says in
one part of the book must agree with the other part. If that is not the
case, it cannot be claimed that the book is authored by God. Humans have
contradictions because, unless they are stubborn, they learn, unlearn, and
relearn all the time. God is perfect; there is no learning curve in His
case. The Qur'an challenges the reader to reflect upon its verses
carefully and see the evidence of this reality. "Do they not ponder over
the Qur'an? Had it been from anyone other than God, they would have found
in it a lot of discrepancy." (4:82)
The Qur'an categorically states that taking life of one human is as big a
crime as killing the entire humanity. "The one who kills a soul -- not as
a punishment for murder nor for mischief on earth -- it is as if he has
killed the entire humankind." (5:33) War is a game of killing. People
enter a battlefield to kill others. Soldiers don't participate in battles
to just shave off the mustaches of their enemies.
How can the facts mentioned in the first two paragraphs be reconciled? How
can the sanctity of life and legitimacy of war be simultaneously
acceptable to Islam? The answer can be inferred from the exception stated
in the Qur'anic verse (5:33) quoted above: A state can engage in a war to
kill those who are guilty of killing or to crush mischief on earth. And if
the Qur'an allows war for a reason other than killing or mischief on
earth, it would contradict itself, which the book of God would never do.
War can be undertaken only for these two reasons and for no other purpose.
If it is undertaken for a purpose other than these two, it would
tantamount to killing the entire humanity each time a human is killed.
This conclusion brings us to the important question: What is mischief on
earth?
Mischief of on earth is a crime caused by criminal activities of those
individuals or groups of them who do not commit crimes at their ordinary
level. They commit them in a way that their criminal inclination becomes a
threat to the life, wealth, and honour of the ordinary citizens. When
murder takes the form of serial killing, depriving of their wealth rises
from the level of theft to that of robbery, and extra-marital sex reaches
the extent of raping, what is happening is no ordinary crime: It is
mischief on earth which is a constant threat to all members of the
society. In Pakistan, indeed it is Taliban are the most obvious example of
a group that is involved in the crime of creating mischief on earth.
Taliban, however, believe that refusing to establish God's law (the
Shari'ah) in Pakistan is mischief on earth which justifies their policy of
killing people. Quite aside from the question whether this argument is
justifiable or not, how could killing of innocent people who have nothing
to do with the question of implementing the Shari'ah be justified by
Taliban even by their own logic? Even though the ordinary Pakistanis in
the streets have no say in deciding the question of implementing the
Shari'ah, Taliban keep killing them with impunity. Going by a clear
verdict of the Qur'an, Taliban are guilty of believing in one part of the
book (implementing the Shari'ah) but rejecting another part of it
(ensuring sanctity of human life). The verdict of the Qur'an for
practicing such double-standards is that people who indulge in it deserve
"... insult in the worldly life and on the day of judgment they shall be
assigned to an even more grievous penalty. And God is not unaware of what
you do?" (Qur'an; 2:85) Is failing to implement God's religion in the
society by Muslim rulers mischief on earth? There could be several
possible scenarios, only one of which can be claimed to come close to a
case of creating mischief on earth: The Muslim rulers know clearly what
God's law is but they are stubbornly resisting the possibility of
implementing it because of their vested interests despite being presented
with a clear understanding of it. In that case indeed they can be
described of being guilty of preventing God's verdict to get implemented.
The other possibilities could be wherein the Muslim rulers are either not
fully aware of or are not convinced that what is being presented to them
is in reality God's law. There could also be a possibility that the rulers
are aware of what the Shari'ah law is but they have put in place a system
which will enable the law to get gradually implemented exactly in
accordance with what they think is God's requirement of doing it by mutual
consultation.
The truth is that no human can conclude that the rulers of his time are
stubbornly rejecting the possibility of implementing God's law despite
knowing it to be from Him. Only God can tell if a certain ruler is
arrogantly rejecting His law and therefore He deserves to be killed for
creating mischief on earth. And God has chosen to make such disclosures
only when He sends His messengers; and He has decided to not send them
anymore.
Even in case if some people are convinced that their rulers are
hypocritically blocking the process of implementing the Shari'ah law, they
have no right to fight against the rulers, because that would tantamount
to resorting to one form of mischief on earth to remove another form of
it. In no case Islamic law allows individuals or non-state agents to
resort to arms for getting their demands implemented because in doing so
they will resort to killing humans which individuals cannot be allowed to
do under any pretext.
If the rulers are not fully aware of what the Shari'ah law is or are not
convinced that what is being presented to them is God's law, those who are
interested in getting the Shari'ah implemented in Pakistan should use
their pens and tongues and not bullets and guns to help the rulers and
masses know the truth. As followers of the last messenger of God (pbuh)
they should consider themselves in the Makkan period when the prophet (pbuh)
preached and invited people to understand and accept God's message.
Despite being God's messenger, he did not resort to Jihad for getting
God's will implemented.
And if the rulers have already taken the path of introducing the Shari'ah
law gradually through mutual consultation, allowing debate and getting
implemented what is agreed upon by the majority, as indeed is the case in
Pakistan, then it is an excellent opportunity for Taliban to grab with
both hands and convince the majority that their understanding of what
constitutes God's law is the right one. And if they would not avail this
opportunity and kill innocent people instead, they will not only be guilty
of killing the entire humanity but also of killing the only available
opportunity of implementing the true Islamic Shari'ah. Who then should be
considered a more deserving candidate for being described as perpetrator
of mischief on earth: Pakistani rulers or Taliban?
To conclude, the Qur'an is categorical in its condemnation of the crime of
killing. The book presents only two acceptable justifications for taking a
human life. Both make it allowable only for rulers to kill after proper
measures are adopted to ensure that the extreme decision is correct. An
ordinary citizen is not allowed to take human life under any pretext. If
he kills, it is as if he has killed the entire mankind. And that is the
volume of sin Taliban are accumulating for themselves. It is they who are
the biggest criminals in the eyes of the Islamic law. They are very likely
to face its consequences on the judgment day.
student7
My question is that does Islam allow us to have political negotiations
with Talibaan? Is the government of Pakistan correct religiously speaking
in undertaking negotiations with Talaibaan?
saba2 (Moderator)
Governments don't negotiate with terrorists. They have to establish the
Ritt of the government in every corner of the State. It is only politics
on the government's part and lack of education in religious matters from
the masses that negotiation is even considered.
Question:
In my humble opinion, one
basic thing needs to be understood: Human intellect, you would agree, has its
own limitations. It can falter and err and of course be different in different
scholars. Hence the different interpretations of certain directives of Islam are
but a natural outcome of this premise. In this regard, the real thing is the
arguments which are presented in support of a viewpoint. A person is required to
weigh these arguments in the scales of sense and reason and decide which one
appeals to his intellect the most. He should adopt that particular viewpoint,
since he would be held accountable according to his own understanding of
religion.
Furthermore, no one is
guided by divine revelation after the termination of the institution of
Prophethood with the departure of Muhammad (sws) and it is his or her judgement
which must be exercised. Therefore, no one can be certain whether he has
attained the absolute truth or not. He must keep his eyes and ears open to
criticism and cling to whatever he thinks to be the truth till he has reason to
abandon it and accept a new premise as truth. Moreover, in adopting or forming
an opinion in religious matters, the real thing is sincerity of judgement. As
long as a person is sincere in exercising his judgement, it does not matter what
conclusion is reached. As the Prophet of Allah has put it: a person who strives
to form an opinion can reach the right conclusion and he can also reach the
wrong one; if he reaches the right conclusion he will be rewarded twice in
magnitude and if he is lead to the wrong conclusion he shall still be rewarded
though of single magnitude. This shows that the real thing in this regard is the
sincerity of effort put in.
wassalam
Dr Shehzad Saleem URL:
http://www.studying-islam.org/querytext.aspx?id=1013 Successful Participants Youtube
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Studying Islam
Newsletter
(1st May '14 - 31st May`14)
the Most Gracious,
the Ever Merciful
* Charity: Points to
Ponder
* Rights of Parents
Debate & Discuss
* Discussion Forum:
Introduction to the
Hadith
*
General Discussion
Forum: Are Taliban
Justified in Taking
Human Life?
* The
Correct
Version of Islam
Participants
Read and Reflect
(Tr. by Shehzad Saleem)
Topic:
Module 1: Analysis of the Hadith
Why do you think it is
necessary not to accept a hadith unless it meets the criteria ascertained by
the scholars of the science of the hadith? Does a Hadith become absolute truth
after it is rendered acceptable by the scholars of the science of Hadith?
Atifrafi
In my opinion
if a hadith is not opposing the Qur'an, Sunnah and common sense then we should
accept the hadith. just for example: I have heard that the Hadith about
getting knowledge even if u have to go to china is a Da‘if hadith but I don't
see any reason that why one should reject this hadith.
As far as second question is concerned, I think that if a Hadith is
confirmed that it is saying of Prophet (peace be upon him) or some known act
of the Prophet then this becomes absolute truth. The main challenge is to
declare some particular hadith that this is a saying / act of the beloved
Prophet ( peace be upon him ) & once if it is accepted by all the scholors I
think one should consider such a hadith as an absolute truth.
Tariq Hashmi
Suppose a hadith is declared sahih by the scholars and it does not
contradict the Qur'an or the Sunnah or the common sense will it be considered
absolute truth. In your response you said 'yes.' Most scholars do not hold this
view. They think that individual reprots never provide absolute source of
knowledge for there are many inherent problems in such a report for example the
narrator could not correctly hear the speaker, failed to understand what the
speaker meant, or did not know the background of the conversation and ended in
misinterpreting the saying, could not retain complete picture and passed on with
additions and omitting from the account. Therefore, we practice on the facts
reported after much analysis for the religion is the most serious concern of a
believer. We do not believe that the report is 100% correct and accurate mention
of the prophetic saying or act.
Atifrafi
I think
that we should accept the hadith which is declared by the scholars and it does
not contradict the Qur'an or the Sunnah or the common sense because these are
the sayings of the Holy Prophet (peace be upon him) and being Muslim it is
impossible that we don't look for the sayings of the Holy Prophet (peace be upon
him).
If we say that even a hadith is declared sahih by the scholars, that is
not an absolute truth, what I think is that we are opening a door of refusing
the Ahadith and people like me who don't have much knowledge will start using
the Ahadith according to their own understanding which can cause some serious
problems in Islam.
Most important, we know ALLAH because the Prophet (peace
be upon him) told us so then how can we say that his sayings are not absolute
truth provided that is accepted by the scholars specially when the science of
accepting or rejecting a hadith is so much developed that there is no need of
any change in it.
If the Ahadith are not considered as 100% correct, then
what I believe that it will be almost impossible to practice even the basics of
Islam and life would become very difficult.
If I am wrong in my opinion, I
hope someone will correct me.
However, it is not Biddah. I'd like to know how do you define Biddah?
jitujaman
Is it not
an established fact that us as human beings are capable of making the most
serious of mistakes? If so, would you then not agree that to accept as absolute
truth the narrations of various individuals (who are capable of making mistakes)
is contrary to common sense.
On the other hand, if we were to pretend that
the Sahih Hadiths are absolute truths only to avoid confusion and misdemeanor
amongst Muslims, would we not be guilty of the same crime as those who changed
the Hadiths and made them up purely to bring people into Islam?
I do not
think it is suggested that our Prophet (pbuh) may have made mistakes but rather
the narrators.
I agree with the views of the Scholars who do not accept
Sahih Hadiths as absolute truth for the reasons mentioned above.
Topic URL :
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English
مسلم ممالک میں دین کا کام اور جماعتیں
http://www.studying-islam.org
51-K Model Town Lahore 54700 Pakistan
Ph: 92-42-5834306, 92-42-5865145, 92-42-5857528-29 Fax:
92-42-5864856
URL: www.studying-islam.org
Email: admin@studying-islam.org