Quran and Shari'ah on Family Planning, Adultery and Fornication

Quran and Shari'ah on Family Planning, Adultery and Fornication

ABSTRACT

“Hence, do not kill your children for fear of poverty: it is We who shall provide sustenance for them as well as for you. Verily, killing them is a great sin.”

The ayah in plain terms prohibits the heinous practice prevalent at that time to killing a new born female child.. Alhamdo Lillah, female infanticide is no more a human problem.

However this ayah continues to be a matter of debate because of its general application to family planning and contraception. Eminent scholars like Mufti Mohammed Shafi, Maulana Maudoodi and Amin Ahsan Islahi categorically disallow family planning on the basis of this ayah. Other prominent scholars like Dr. Mohammed Asad, Allaama Yousuf Ali, Nasr Sayyed Husain, Javed Ahmed Gamdi and Syed Qutub do not make any such reference or assertion. It sounds little far fetched to equate prevention of conception as killing a child; how can one kill a creature which has not even started its existence.

Allah Ta'aala Subhaanahoo explains the wrong logic of infanticide thus “nahnu narzuqu hum wa iyya-kum” meaning “We provide for them and for you”. This and many such ayahs express a running theme thorough out our Holy Scripture: Allah Ta'aala Subhaanahoo is our MAIN and ONLY Provider. HE gives us whenever and whatever HE desires at HIS utter discretion. This message is responsible for the very common and entrenched Belief in the concept of Taqdeer (predestination) amongst many Muslims. This belief in Taqdeer appears erroneous and misleading if we see the flip side of the coin where Allah Ta'aala Subhaanahoo warns us “That man can have nothing but what he strives for”. The article quotes several ayahs in support. These ayahs explain the basis of the ongoing debate among Muslims including the scholars on Taqdeer vs Tadbeer. Do we strive and plan for our provision or just hope and wait for it to arrive from Allah Ta'aala Subhaanahoo? We need to combine both the sets of ayah, to arrive at a proper reply to this question. A Muslim has to continually strive, work and plan all his life with the firm realisation that His power ends here. His struggle does not ensure the results, any results. Allah Ta'aala Subhaanahoo decides if, when and how to reward his efforts. Family planning is one such endeavour.

The next ayah “And do not come near to adultery; surely it has been an obscenity and odious as a way.” stands in stark contrast to the prevalent values of Western Society which is slowly but definitely crawling into our society. Note the words of the ayah; we are commanded not to go even near it, adding power and force to the prohibition. All approaches that lead even to its temptation must be avoided. Adultery is labelled in this ayah as an obscenity. Additionally and more meaningfully it is described as “saa’aa” (odious) “sabeela” (way); “an evil way” leading to further damage.

This crime is very disastrous and destructive. The sex attraction between the genders is extremely potent and powerful. Hence the preventive measures have to as robust and effective. The punishment for zina is well known and much talked about because it is regarded as too harsh and in direct conflict with the modern ideas and sentiments on retribution. Enters another great and far reaching controversy: the ultimate in severe and harsh treatment, which appears to be cruel and ruthless and feels like savage and brutal namely Stoning to Death has been prescribed. The debate and strife gets intense and compulsory as there is not (by consensus) even a mention of Stoning to Death in the whole of the Holy Quran. Let us discuss it in the next session.

October 25, 2016

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- October 2016

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Summary: For the Busy Bee None Pages

The Main Story: Recommended Two + Pages

Footnotes: For the Perfectionist Two Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.

Further, we recall that Allah Ta’aala has declared in HIS Book¹

“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”

and we also recollect that he has warned us about the day of judgement²

“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”

We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)

THE AYAH

Surah Al-Isra No. 17, Ayah 31

وَلا تَقتُلوا أَولادَكُم خَشيَةَ إِملاقٍ ۖ نَحنُ نَرزُقُهُم وَإِيّاكُم ۚ إِنَّ قَتلَهُم كانَ خِطئًا كَبيرًا

“Hence, do not kill your children for fear of poverty:1 it is We who shall provide sustenance for them as well as for you. Verily, killing them is a great sin.”

A SHORT VERSION

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THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

We are continuing our pursuit to discuss the Ehkaamaat (injuctions) in the Quran. It started with the last two sessions which dealt with these subjects:

1) Fate of Aspirers of the Mundane and the Hereafter in Islam as per the Quran and

2) Role, Rules and Reasons of Charity for Muslims as per the Quran and Shari’ah

I intend to devote next few sessions to cover all the ayahs in this “set” of ayahs (19 to 35 ) in Surah Al-Isra defined by a Sahaabaa as the “Quranic Ten Commandments”.

With this ayah we start the Don’ts in this “set”. Earlier the Dos were under discussion. The ayah in plain terms is mandating the Muslims not to kill their children for fear of poverty. Similar warnings against slaying one’s children are found in Surah Al Anam, Ayahs 140 and 151. It is also reported that a promise not to slay one’s children was made a condition for women who wanted to join the Muslim community in Medinah. The specific object of this ayah is agreed by consensus. It refers to the heinous practice prevalent at that time to kill a new born female child. It was argued, since a female does not generate any income, she is a pure financial liability. Alhamdo Lillah, female infanticide is no more a human problem.

It sounds little far fetched to equate prevention of conception as killing a child; how can one kill a creature which has not even started its existence. That is why Mufti Mohammed Shafi puts it rather carefully “May be, this approach (i.e. contraception) is not a sin equal in gravity to that of the killing of children, but there is no doubt about its being blameworthy.” Reflecting his dogmatic personality, Maulana Maudoodi, on the other hand puts it strongly “This verse cuts at the very root of the movement of birth control, which has been going on from ancient times to our present age.”

Allah Ta'aala Subhaanahoo explains the wrong logic of infanticide thus “nahnu narzuqu hum wa iyya-kum” meaning “We provide for them and for you”. Elsewhere HE has said³

“God enlarges the sustenance (which He gives) to whichever of His servants He pleases; and He (similarly) grants by (strict) measure, (as He pleases): for God has full knowledge of all things.”

More from Bari Ta’aala on the same subject:⁴

“And You give wealth and sustenance to whom You will, without limit (measure or account).”

These are just few examples of lots of other ayahs to express a running theme thorough out our Holy Scripture: Allah Ta'aala Subhaanahoo is our MAIN and ONLY Provider. HE gives us whenever and whatever HE desires at HIS utter discretion. This message is responsible for the very common and entrenched Belief in the concept of Taqdeer (predestination) amongst many Muslims. This leads to lack of will and inaction which is contrary to the objectives of Islam. This belief in Taqdeer appears erroneous and misleading if we see the flip side of the coin where Allah Ta'aala Subhaanahoo warns us⁵

“That man can have nothing but what he strives for”. and⁶

“And for all there are degrees [of reward and punishment] for what they have done, and [it is] so that He may fully compensate them for their deeds, and they will not be wronged.” and also⁷

“But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice?” and finally⁸

“Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.”

These ayahs explain the basis of the ongoing debate among Muslims including the scholars on Taqdeer vs Tadbeer. Do we strive and plan for our provision or just hope and wait for it to arrive from Allah Ta'aala Subhaanahoo? We need to combine both the sets of ayah, to arrive at a proper reply to this question. A Muslim has to continually strive, work and plan all his life with the firm realisation that His power ends here. His struggle does not ensure the results, any results. Allah Ta'aala Subhaanahoo decides if, when and how to reward his efforts. Family planning is one such endeavour. Based on his God given knowledge and wisdom, man decides both as an individual and collectively to control the size of his family and the population of his country. He may succeed or may not. He may be right; he may be wrong. His planning keeps on changing. China had restricted one child per family by cruelly enforced law; now it is encouraging more children. Many European countries have a birth rate low enough to endanger their survival. Our Lord and Creator has at tines HIS own designs to thwart any planning. A low middle class couple in Pakistan have two sons and four daughters. All their children are well settled in US. As a bonus they travel to their children in business class as one of their son-in-law is an air-line employee; Subhanallah! No human planning alone could have achieved such a success.

Abortion is a different kettle of fish and deserves a different approach. It cannot be justified for purely family planning even when the fetus is not viable. This is not prevention but destruction. Abortion on medical grounds has its own rules and requirements.

The next ayah gives the seventh injunction in the set of “the Quranic Ten Commandments” and is very important as it stands in stark contrast to the prevalent values of Western Society which is slowly but definitely crawling into our society. Moreover it is a burning question for Western Muslims:⁹

“And do not come near to adultery; surely it has been an obscenity and odious as a way.”

Islam, being a natural religion gives sex its role and place in human society. Far from condemning it, our deen recognizes it, respects it and reassures it. However it also recognizes it’s potential for corrupting a health family life which in turn is lethal to a vibrant society. Hence any sexual activity from the beginning to the end is totally and forcefully confined to marriage partners. Any extramarital sex is completely forbidden. Note the words of the ayah; we are commanded not to go even near it, adding power and force to the prohibition. All approaches that lead even to its temptation must be avoided.

Adultery is labelled in this ayah as an obscenity. Additionally and more meaningfully it is described as “saa’aa” (odious) “sabeela” (way); “an evil way”. Apart from being an evil act in itself, it is a way that leads to many more evils and far greater damage. It kills a good marriage. It is extremely damaging to the children. It results in loss of reputation. It could generate feud and fights resulting in loss of life and property. It results in disruption and corruption of society in general.

Dr. Mohammed Asad has pointed out that “the term zina signifies all sexual intercourse between a man and a woman who are not husband and wife, irrespective of whether either of them is married to another partner or not; hence, it denotes both "adultery" and "fornication" in the English senses of these terms.” The editor of “In the Shade of The Quran”, the tafseer of Sayyid Qutb also endorses this opinion “The Arabic word zinā, translated here as ‘adultery’, refers to sexual intercourse outside wedlock, regardless of whether the man or the woman is married. Thus, it includes fornication.” It is of utmost importance to bear in mind this definition when the punishment of adultery is discussed.

This crime is very disastrous and destructive. The sex attraction between the genders is extremely potent and powerful. Hence the preventive measures have to as robust and effective.

To start with, Shari’ah has enacted stern punishments for it to act as a deterrent; more of it later. Hence the act of adultery and its false accusations are not only sins but criminal offenses.

The jurists and scholars have have done a good job of devising means and methods to block all the ways leading to this horrible crime but seem to go overboard at times. According to Maulana Maudoodi this injunction is also directed towards the society to arrange preventive measures for its control by educational, regulatory and legal measures. At present, inter gender relations by popular consent have to be public, purposeful and for the duration of the purpose; presence of a man and a woman in a closed space is frowned upon. Decent and proper dressing in mixed meetings is strongly emphasised. Any physical contact between them is taboo. Our ethical code encourages and facilitates marriage. The classical Jurisprudence (Fiqh) of Sunnis Islam orders total segregation of the genders in every field of life as mandatory for this purpose. If women do have to come out in the open for special reasons they need to wrap themselves in a full burqua. I think apart from a tiny minority, this verdict of the Ulemaa about women staying indoors is generally disregarded. However there is a small minority who have rejected the main recommendation but still cling to the secondary part of the recommendation. So that we see a full black burqua with big dark glasses sitting on the TV screen or a “hijacker” burqua walking on the streets of Paris. There are some additional and controversial recommendations by our scholars. As an example, Maulana Maudoodi says “regulations about "Purdah" were promulgated: the publication of indecent things was banned and drinking of intoxicants was made unlawful: restrictions on music, dancing and pictures which are conducive to adultery were imposed.”

This ayah has followed the one about killing one’s daughter. Sayyid Qutb has drawn some meaning in this sequence as he finds a link between the two. “Adultery represents killing in various ways” says he.¹⁰ It makes an interesting reading; I do not find it helpful or meaning full.

The punishment for zina is well known and much talked about because it is regarded as too harsh and in direct conflict with the modern ideas and sentiments on retribution. Enters another great and far reaching controversy: the ultimate in severe and harsh treatment, which appears to be cruel and ruthless and feels like savage and brutal namely Stoning to Death has been prescribed. The debate and strife gets intense and compulsory as there is not (by consensus) even a mention of Stoning to Death in the whole of the Holy Quran. Let us discuss it in the next session.

TO BE CONTINUED

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 29/62

اللَّهُ يَبسُطُ الرِّزقَ لِمَن يَشاءُ مِن عِبادِهِ وَيَقدِرُ لَهُ ۚ إِنَّ اللَّهَ بِكُلِّ شَيءٍ عَليمٌ

(4) Surah 3/27

وَتَرزُقُ مَن تَشاءُ بِغَيرِ حِسابٍ

(5) Surah 53/39

وَأَن لَيسَ لِلإِنسانِ إِلّا ما سَعىٰ

(6) Surah 46/19

وَلِكُلٍّ دَرَجاتٌ مِمّا عَمِلوا ۖ وَلِيُوَفِّيَهُم أَعمالَهُم وَهُم لا يُظلَمونَ

(7) Surah 3/25

فَكَيفَ إِذا جَمَعناهُم لِيَومٍ لا رَيبَ فيهِ وَوُفِّيَت كُلُّ نَفسٍ ما كَسَبَت وَهُم لا يُظلَمونَ

(8) Surah 2/286

لا يُكَلِّفُ اللَّهُ نَفسًا إِلّا وُسعَها ۚ لَها ما كَسَبَت وَعَلَيها مَا اكتَسَبَت

(9) Surah 17/32

وَلا تَقرَبُوا الزِّنا ۖ إِنَّهُ كانَ فاحِشَةً وَساءَ سَبيلًا

(10) Sayyid Qutb

Adultery represents killing in various ways. It is a killing because it wastes life matter as it puts it in the wrong place. It is often followed by a desire to get rid of its natural consequences through abortion or infanticide. If the child is spared and allowed to live, it is abandoned to a life of misery and deprivation, which is a killing in a different form. Moreover, it is a killing of the community because family relations are thus lost, and blood ties are confused. People will have little trust that the children they bring up are their own. Thus community relations become weakened and the spirit of the community more or less dies.

Adultery may also be described as a killing of the community for a different reason. The ease which it provides for the fulfilment of sexual desires makes marriage a redundant institution, and the family an unnecessary responsibility. We must not forget that the family provides the proper home where the young should be reared, and where sound human nature is consolidated. It is the home where sound upbringing can be ensured for boys and girls alike.

Throughout history, every community that allowed immorality to spread saw its own decline brought about. Some people may feel that this is not true, looking at the fact that Europe and the United States continue to enjoy power despite the fact that immorality is widespread there. Yet the results of such loose morality are now apparent in older nations, such as France. As for new nations like the US, it may take some time yet before such effects are visible. The case is like that of a young man who gives rein to his desire. The effects may not manifest themselves when he is young, but as he grows older, his decline is rapid.

Cannot help a guilty sense of joy and delight. Anti-Semitism in America

Anti-Semitism in America

Cannot help a guilty sense of joy and delight

All of us Muslims feel very bewildered and distressed at the unjust and overwhelming support our Country gives to the State of Israel at the cost of Palestinians. We feel our Abrahamic cousins, the Jews are having a nice time. I therefore immediately spotted a headline in New York Times

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It is written by Benjamin Gladstone, Junior at the Brown University, Providence, Rhode Islands and makes an interesting reading. Some of his revealing remarks include:

Other student groups were not willing to work with me because of my leadership roles in campus Jewish organizations. That was neither the first nor the last time that I would be ostracized this way.

Also last semester, anti-Zionists at Brown circulated a petition against a lecture by the transgender rights advocate Janet Mock because one of the sponsors was the Jewish campus group Hillel, even though the event was entirely unrelated to Israel or Zionism. Nevertheless, it’s painful that Jewish issues are shut out of these movements.
My fellow activists tend to dismiss the anti-Semitism that students like me experience regularly on campus. They don’t acknowledge the swastikas that I see carved into bathroom stalls, scrawled across walls or left on chalkboards. They don’t hear students accusing me of killing Jesus. They don’t notice professors glorifying anti-Semitic figures such as Gamal Abdel Nasser of Egypt or the leadership of Hezbollah, as mine have.
Nor do they speak against the anti-Semitism in American culture. Even as they rightfully protest hate crimes against Muslim Americans and discrimination against black people, they wrongfully dismiss attacks on Jews (who are the most frequent targets of religiously motivated hate crimes in the United States) and increasing anti-Semitism in the American political arena.
Many of my fellow activists also perpetuate anti-Semitism by dismissing Jews of color.
Even hummus has become politicized: Anti-Zionists at my school who demanded that cafeterias stop serving hummus produced by a company with Israeli ownership.
They don’t take issue with calls for the destruction of the world’s only Jewish state.

A Thought for Today

“……….repeating the words of Prayer is no substitute for listening to them and thinking about their meaning.”

Ziauddin Sardar

Role, Rules and Reasons of Charity for Muslims as per the Quran and Shari'ah

Role, Rules and Reasons of Charity for Muslims as per the Quran and Shari'ah

ABSTRACT

“And give his due to the near of kin, as well as to the needy and the wayfarer,2 but do not squander [thy substance] senselessly” is discussed. To complete the message of this ayah, the successive four ayahs following it have been included.

We are still focussing on the Ehkaamaat ( commandments) of Allah Ta'aala Subhaanahoo. The ayah is dealing with the role of philanthropy which is graded very high by Islam, immediately after Eemaan. The ayah starts with “wa-aate” meaning “and give”. We are asked to give out our wealth and bounty. The first recipient of our help are the close kith and kin. Charity begins at home in Islam. The next word is“haq-qa-hoo” meaning “his right” or “his due”. The concept of charity in Islam is therefore not to dole out of sympathy but it is fulfilling what is due to others. The next on the list is the “needy”. A traveller is the last category of the recipients in this ayah. This is rendered more or less irrelevant in the present days. However it points to an important consideration. Even a total stranger like a traveller deserves your help, if he needs it.

The ayah ends with “laa-tubaddhar-tabdhera”. It means squandering or spending

senselessly. This refers not to the quantity spent but the purpose it is spent on.

To bring home the gravity of this sin, Allah Ta'aala Subhaanahoo condemns the extravagant in the very next ayah as “brothers of Shayateen”.³

“Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer.”

They are branded as evil as the devils. May Allah Ta'aala Subhaanahoo guard us from this coterie.

Every ayah of the Quran has some beautiful angle to it. If for some reason you are not in a position to oblige a needy person you are enjoined in the next ayah⁴

“And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it, at least speak unto them with gentle speech”

to decline it with “qaulan mysoora” i.e. in “gentle speech”. Enjoy the way the Holy Quran described the reason to decline: “because thou thyself art seeking to obtain thy Sustainer's Rahmah and hoping for

it”. The term “rahmah” here means “bounty” or “grace”of Allah. It is the beauty of Islam that prayers, fasting and dua are not the only spiritual activity. All our mundane activities are part of our spiritual life with one proviso: they should be driven by taqwaa meaning the desire to embrace the commands of Allah in all our actions.. Also note the word “targhoohaa” referring to our effort for HIS grace. It emphasizes that we should confidently “hope/await/expect” to get HIS grace while we are trying for it.

As per a frequent style of the Quran, the next ayah is directed to the Holy Prophet himself but for the benefit of the entire Ummah⁵

“And neither allow thy hand to remain shackled to thy neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependents], or even destitute.”

This ayah is a good example of one of the momentous doctrines of the philosophy of Islam: moderation in in almost all that we do. Shari’ah wants us to avoid extremes on either side of the spectrum.

The universal reality for all times about the Powers of our Lord Creator is reiterated in the last ayah of our discussion⁶

“Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all”

It is declared that Allah Ta'aala Subhaanahoo gives any thing to anybody as he desires and how he desires. Conversely he rations his grant to others as he likes and when he likes. The word “rizk” encompasses, in addition to wealth intelligence, health and energy, bodily qualities, appearance and color, place and status of birth, inheritance, inborn qualities and traits etc. etc.

Following the usual style of the Quran, the ayah ends with a reminder to all mortals that HE is All-Knower and All-Seer over HIS servants. He therefore does not need a CIA or FBI to snoop or trail over us nor does he require a Police or Vigilante Force to enforce HIS commandments. It will all be taken care of on the Day of Judgement, we can rest assure.

September 25, 2016

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- September 2016

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Summary: For the Busy Bee One + Pages

The Main Story: Recommended Three Pages

Footnotes: For the Perfectionist One Pages

PRELUDE

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

Further, we recall that Allah Ta’aala has declared in HIS Book¹

and we also recall that he has warned us about the day of judgement²

“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”

THE AYAH

وَآتِ ذَا القُربىٰ حَقَّهُ وَالمِسكينَ وَابنَ السَّبيلِ وَلا تُبَذِّر تَبذيرًا

Surah Al Isra (no. 17) Ayah 26

“And give his due to the near of kin, as well as to the needy and the wayfarer,2 but do not squander [thy substance] senselessly.”

A SHORT VERSION

……………(see the main story). This ayah needs the next four successive ayahs to complete its message. Hence we will include them also in our discussion.

The ayah starts with “wa-aate” meaning “and give”. Give what? This ayah does not mention it. Allah Ta'aala Subhaanahoo, in HIS eternal wisdom and as per the style of standard Arabic language does not spell out what is obvious. We are in fact asked to give out our wealth and bounty. However the giving should start with handing out of kindness and consideration. To accord them a social status and treat them well has to be the initial step.

To bring home the gravity of this sin, Allah Ta'aala Subhaanahoo condemns the extravagant in the very next ayah as “brothers of Shayateen”.³

“Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer.”

They are branded as evil as the devils. May Allah Ta'aala Subhaanahoo guard us from this coterie.

Every ayah of the Quran has some beautiful angle to it. If for some reason you are not in a position to oblige a needy person you are enjoined in the next ayah⁴

“And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it, at least speak unto them with gentle speech”

to decline it with “qaulan mysoora” i.e. “gentle speech”, “easy kindness”, “soft kind word” or “reasonable saying”. Why would somebody not be in position to help another? Enjoy the way the Holy Quran is put it: “because thou thyself art seeking to obtain thy Sustainer's Rahmah and hoping for it”. The term “rahmah” means mercy. It has mostly been translated as such. But this does not reflect the intention of the ayah. Other renderings offered as “favour”, “bounty” or “grace” bring out the meaning clearly. It is the beauty of Islam that prayers, fasting and dua are not the only spiritual activity. All our mundane activities are part of our spiritual life with one proviso: they should be driven by taqwaa meaning the desire to embrace the commands of Allah in all our actions. All our labour and struggle for our living are, in fact asking for the grace of Allah; mundane activity but blessed as a religious pursuit. Also note the word “targhoohaa” referring to our effort for HIS grace. It emphasizes that we should confidently “hope/await/expect” to get HIS grace while we are trying for it.

Maulana Maudoodi has evaluated the significance and affect of these three ayahs on the structure of Muslim society with characteristic pithiness. I quote him……………….(see the main story)

As per a frequent style of the Quran, the next ayah is directed to the Holy Prophet himself but for the benefit of the entire Ummah⁵

“And neither allow thy hand to remain shackled to thy neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependents], or even destitute.”

Mufti Mohammed Shafi has referred to the shan-e-nuzool of this ayah: ……….

This ayah is a good example of one of the momentous doctrines of the philosophy of Islam: moderation in in almost all that we do. Shari’ah wants us to avoid extremes on either side of the spectrum. This is a universal message extending to most of our activities. We are enjoined in this ayah in melodious, rhythmic and classical Arabic not to be too miserly nor to be extravagant to leave you repenting and destitute. Based on the sunnah of our Holy Prophet and the example of some our Sahaabaas, Mufti Mohammed Shafi suggests……………..

Maulana Maudoodi again has deliberated on the general impact of this ayah on the community:……..

The universal reality for all times about the Powers of our Lord Creator is reiterated in the last ayah of our discussion⁶

“Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all”

It is declared that Allah Ta'aala Subhaanahoo gives any thing to anybody as he desires and how he desires. Conversely he rations his grant to others as he likes and when he likes. ……………

The word “rizk” used in this ayah is familiar even to non-Arab ears. It is translated as “rozee’ in Urdu referring to income, profit or wealth. The word has far wider meaning. It is translated as “provision”, “sustenance” or “means of subsistence” by various scholars. The word encompasses, in addition to wealth intelligence, health and energy, bodily qualities, appearance and color, place and status of birth, inheritance, inborn qualities and traits etc. etc.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

THE MAIN STORY

We are still focussing on the Ehkaamaat ( commandments) of Allah Ta'aala Subhaanahoo. The ayah is dealing with the role of charity, benefaction and philanthropy which is graded very high by Islam. In many ayahs of the Quran largesse is rated immediately after Eemaan even above the mandatory prayers. More importantly Allah Ta'aala Subhaanahoo enjoins on us an entirely new approach to alms-giving. It is not your kindness HE says that you are helping the less fortunate among you. It is their right that you have to share some of the God given fortune with them. The Almighty has further advised and warned us that all our wealth over and above all our foreseeable present and future requirements in fact belongs to HIS less endowed folks. We must therefore think twice if there is an occasion to share with them our wealth before denying them. Let us pray that Allah Ta'aala Subhaanahoo blesses us with enough generosity and nobility to clear this high bar set by him for goodwill and compassion. This ayah needs the next four successive ayahs to complete its message. Hence we will include them also in our discussion.

The first recipient of our help are the close kith and kin. Charity begins at home in Islam. Note carefully the next word “haq-qa-hoo” meaning “his right” or “his due”. The concept of charity in Islam is not to dole out of sympathy but it is fulfilling what is due to him. Dr. Mohammed Asad, on the authority of Zamakhshari and Razi states “‘his due’ evidently refers to the loving consideration due to one's relatives; those of them who are in a state of want are included in the subsequent mention of "the needy" (al-miskin)”. The next on the list is the “needy”. It is a common word in the knowledge of every body. However it has a special implication also. A family may be self sufficient and living happily. Suddenly they are confronted with a major expense, say a big medical bill after a major surgery. For this particular occasion they are covered by this ayah. A traveller is the last category of the recipients in this ayah. This is rendered more or less irrelevant in the present days. However it points to an important consideration. Even a total stranger like a traveller deserves your help, if he needs it. As Yousuf Ali points out “With us, the worship of God is linked up with kindness-to parents, kindred, those in want, those who are far from their homes though they may be total strangers to us. It is not mere verbal kindness. They have certain rights which must be fulfilled.”

The ayah ends with “laa-tubaddhar-tabdhera”. This is one of the unique styles of the Quran; two words side by side, in perfect rhythm meaning more or less same but each emphasizing the other. Frequently the translation creates problems. Here it means squandering or spending wastefully or senselessly. This refers not to the quantity spent but the purpose it is spent on. A whole treasure spent on a worthy cause is approved. A paltry sum spent on an unworthy cause is regarded as wasteful. Thus, Ibn 'Abbas and Ibn Mas'ud (both of them quoted by Tabari) defined tabdhir as "spending without a righteous purpose" or "in a frivolous (batil) cause”. Mujahid, on the authority of Tabari is reported to have said, "If a man were to spend all that he possesses in a righteous cause, it could not be termed squandering; but if he spends even a small amount in a frivolous cause, it is squandering”. Imam al-Qurtubi has pointed to an a valuable nuance: “spending for lawful purpose to the extent of reducing oneself to a “needy beggar” will also amount to tabdhir”. This view highlights a very significant principle in the over all philosophy of Islam.

To bring home the gravity of this sin, Allah Ta'aala Subhaanahoo condemns the extravagant in the very next ayah as “brothers of Shayateen”.³

“Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer.”

They are branded as evil as the devils. May Allah Ta'aala Subhaanahoo guard us from this coterie.

Every ayah of the Quran has some beautiful angle to it. If for some reason you are not in a position to oblige a needy person you are enjoined in the next ayah⁴

“And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it, at least speak unto them with gentle speech”

Maulana Maudoodi has evaluated the significance and affect of these three ayahs on the structure of Muslim society with characteristic pithiness. I quote him as I am unable to express it myself: “These three articles are meant to impress that a man should not reserve his earnings and his wealth exclusively for his own person. He should do his utmost to fulfill his own necessities of life in a moderate way and render the rights of his relatives, neighbours and other needy persons as well. This attitude will help create the spirit of cooperation, sympathy and justice in the collective Islamic life. Thus every relative will cooperate with the other and every well-to-do person will help the needy in his neighborhood and a wayfarer would find himself an honorable guest among generous hosts. The conception of rights should be so extensive that every person should consider that all other human beings have rights on his person and his property so that he should serve them with the idea that he is rendering their rights and is not doing any favour to them. In that case one would beg pardon of the other if one was unable to serve him and would pray to God to send his blessings upon him to enable him to serve His servants.”

He continues “These articles of the Islamic Manifesto were not merely confined to moral teachings but these formed the basis of the Commandments of Zakat and voluntary charity. The laws of inheritance and of making will and endowments were based on these articles. The rights of the orphans were determined by these and it was made obligatory on every habitation to entertain a wayfarer gratis for at least three days. Subsequently the whole moral system was formed so as to create the feelings of generosity, sympathy and cooperation. So much so that the people began to realize the importance of and observe voluntarily the moral rights which could neither be demanded legally nor enforced by law. “

As per a frequent style of the Quran, the next ayah is directed to the Holy Prophet himself but for the benefit of the entire Ummah⁵

“And neither allow thy hand to remain shackled to thy neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependents], or even destitute.”

Mufti Mohammed Shafi has referred to the shan-e-nuzool of this ayah: “There is an event in the background of the revelation of this verse. Ibn Marduwayh has reported it on the authority of Sayyidna Abdullah ibn Masood and al-Baghawi, on the authority of Sayyidna Jabir. According to this report, a boy came to the Holy Prophet and said, “My mother asks of you a shirt." At that time, the Holy Prophet had no shirt except the one that was on his blessed body. He told the boy, “Come some other time when we have enough means to respond to what your mother is asking for." The boy went back home, and returned and said, "My mother says that you kindly give her the very shirt you have on your blessed body." Hearing this, the Holy Prophet took the shirt off and let him have it. His body was left bare. Came the time for Salah. Sayyidna Bilal called the Adhan. But, when he did not come out as usual, people were worried. When some of them went in, they saw that he was sitting bare-bodied without the shirt. Thereupon, this verse was revealed.”

Maulana Maudoodi again has deliberated on the general impact of this ayah on the community: “These clauses too, are not merely meant to be moral instructions for individuals. They are intended to safeguard the Islamic Society against extravagance by moral instruction, collective pressure and legal restrictions. Accordingly, in the Islamic State of AI-Madinah practical steps were taken to safeguard the community against extravagance. First, many forms of extravagance and luxury were forbidden by law. Secondly, legal measures were taken against it. Thirdly. social reforms were introduced to put an end to those customs which involved extravagance. The Government was empowered to prevent people from the obvious forms of extravagance. Above all, Zakat and voluntary charity helped to break parsimony and the lust of hoarding money. Besides these measures, a public opinion was created that enabled the people to discriminate between generosity and extravagance and thrift and parsimony: so much so that parsimonious people were looked down upon as ignominious and the thrifty people were regarded as honourable. This moral and mental attitude became a part and parcel of the Muslim society, and even today the parsimonious people and hoarders are looked down upon in the Muslim society, while the generous people are respected everywhere.”

The universal reality for all times about the Powers of our Lord Creator is reiterated in the last ayah of our discussion⁶

“Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all”

It is declared that Allah Ta'aala Subhaanahoo gives any thing to anybody as he desires and how he desires. Conversely he rations his grant to others as he likes and when he likes. Obviously this will produce financial disparity in the society. As Momins we are sure that Allah has a purpose and wisdom behind it even if we do not recognise it superficially. Our Holy Prophet, by enacting some moral and legal reforms worked this system very well to the good of the society. We have also witnessed that the effort to disturb this Divine system and bring in an artificial wage equality in the society by Communism failed miserably. Within a few decades USSR was dismembered. Chinese communism has survived because it has changed its course and has surreptitiously adopted the principles of a free economy.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 17/27

إِنَّ المُبَذِّرينَ كانوا إِخوانَ الشَّياطينِ ۖ وَكانَ الشَّيطانُ لِرَبِّهِ كَفورًا

(4) Surah 17/28

وَإِمّا تُعرِضَنَّ عَنهُمُ ابتِغاءَ رَحمَةٍ مِن رَبِّكَ تَرجوها فَقُل لَهُم قَولًا مَيسورًا

(5) Surah 17/29

وَلا تَجعَل يَدَكَ مَغلولَةً إِلىٰ عُنُقِكَ وَلا تَبسُطها كُلَّ البَسطِ فَتَقعُدَ مَلومًا مَحسورًا

(6) Surah 17/30

إِنَّ رَبَّكَ يَبسُطُ الرِّزقَ لِمَن يَشاءُ وَيَقدِرُ ۚ إِنَّهُ كانَ بِعِبادِهِ خَبيرًا بَصيرًا

Shocking Ignorance and Utter Stupidity about the Concept of Hijab in Islamic Shari'ah

Shocking Ignorance and Utter Stupidity

about the Concept of Hijab in Islamic Shari'ah

It has to be a joke or a potentially lucrative commercial venture. How else can you explain a catwalk by "hijabi" women at the New York Fashion Week:
https://www.facebook.com/MvslimInspires/videos/1154454271291179/https://www.facebook.com/MvslimInspires/videos/1154454271291179/
A catwalk is a complete antithesis and contradiction of the notion of hijab. To combine the two is just ludicrous. Vigorous insistence on covering the hair is a cultural and regional phenomenon. But making this the one and only requirement of hijab is a total fabrication. Headscarf is supposed to give a "nun" like appearance to avoid male roving eyes. The basic idea of a dress code of hijab (if you believe in one) is to remain in the back ground and avoid publicity. The ladies here have jumped on the stage with designer colorful outfits and parade in attractive steps and rhythm to invite the attention of the audience to sell the products of the corporation. All this in an effort to sell hijab!! What should I call it: confused thinking and utter lack of knowledge or dumb, daft, crazy and idiotic. I don't know. I do know, though that I am getting emotional about it.

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