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Interest or Contest? (With Allah).

Simple-interest---Compound-interest

http://www.inter-islam.org/Prohibitions/intrst.htm

The Definition Of Interest

The literal meaning of interest or Al-RIBA as it is used in the Arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange. Hazrat Shah Waliullah Dehlvi a great scholar and leader has given a very concise and precise definition of interest. He says,

“Riba` is a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed.”

Interest In Pre-Islamic Times

Hafiz Ibn Hajr writes in his commentary of Sahih Bukhari (Fathul Bari):

“Imam Malik reports on the authority of Zaid Ibn Aslam that in the period of ignorance (pre-Islamic times) interest was changed according to the following scheme. One person had a right in the property of another person. It may have been a general right because of the amount lent or the price of something purchased or in any other form. A time was set when the claim would be settled. When the appointed time arrived the creditor would ask the debtor if he wanted to settle the claim or pay interest with an extension to the time. If the claim was settled then there was no increase in the payment. Otherwise the debtor would increase the amount payable and the creditor would extend the period further.

(Vol. IV P.26)

Islam’s View Of Trade

Interest is not a subject without trade and commerce. Islam recognises trade and commerce not only as a lawful profession but also as a moral duty. Islam has laid down a complete set of rules for trade. The reason for these rules is to specify what halal earning is. There are many traditions (Ahaadith) concerning halal provision that can also be found in the books containing the traditions of the prophet (peace be upon him). Actually, Islam has encouraged men to earn their own provision and to provide it to their families. The condition is that the earning has to be according to the conditions set by the Shari’ah. Any sort of transaction that does not correspond to the rules of trade will not be allowed. These rules can be found under the heading of trade in the books of jurisprudence. Interest is amongst those conditions which all dealings must be free from.

How Is Interest Illegal

The definition of interest has already been mentioned as well as that it is prohibited. If we explore the Qur’an we will come across at least four places where Allah has mentioned interest.

The first one is in Surah Al-baqarah verse no.275

“Those who devour usury will not stand except as stands one whom the Satan by his touch has driven to madness. That is because they say, “trade is like usury”, but Allah has permitted trade and has forbidden usury”,

In the next verse verse 276 in the same place he says,

“Allah will deprive usury of all blessing, and will give increase for deeds of charity, for he does not love any ungrateful sinner.”

Two verses later in verse 278 he says,

“Oh you who believe! Fear Allah and give up what remains of your demand for usury if you are indeed believers.”

In verse 279 he says,

“If you do not, take notice of war from Allah and his Messenger sallallahu alaihe wasallm but if you repent you shall have your capital sum. Deal not unjustly and you shall not be dealt with unjustly.”

In the second place in Surah Aal-Imran, verse no.130 Allah says,

“Oh you who believe! Devour not usury doubled and multiplied; but fear Allah that you may prosper.”

In the third place in Surah Al-Nisaa’ Allah states in verse 161,

“That they took usury though they were forbidden and they devoured peoples wealth wrongfully; we have prepared for those amongst them who reject faith a grievous chastisement.”

In the fourth place, Surah Al-Room, verse no.39 Allah mentions

“That which you give in usury for increase through the property of people will have no increase with Allah: but that which you give for charity seeking the countenance of Allah, it is these who will get a recompense multiplied.”

Ahaadith Concerning Interest

These ahaadith have been taken from Mishkat-ul-Masabih under the section of interest and the English translation has been taken from its English version written by Al Hajj Moulana Fazl Karim (218-227 vol. II)

Hazrat Jabir radiyallahu anhu has reported that the Messenger of Allah sallallahu alaihe wasallm cursed the devourer of usury, its payer, its scribe and its two witnesses. He also said that they were equal (in sin).

(Muslim)

Hazrat Abu Hurairah radiyallahu anhu reported that the Holy Prophet sallallahu alaihe wasallm said: A time will certainly come over the people when none will remain who will not devour usury. If he does not devour it, its vapour will overtake him.

(Ahmed, Abu Dawood, Nisai, Ibn Majah.)

Hazrat Abu Hurairah radiyallahu anhu reported that the Messenger of Allah sallallahu alaihe wasallm said : Usury has got seventy divisions. The easiest division of them is a man marrying his mother.

(Ibn Majah)

Hazrat Abu Hurairah radiyallahu anhu reported that the Messenger of Allah sallallahu alaihe wasallm said: I came across some people in the night in which I was taken to the heavens. Their stomachs were like houses wherein there were serpents, which could be seen from the front of their stomachs. I asked: O Gabriel! Who are these people? He replied these are those who devoured usury.

(Ahmed, Ibn Majah)

Hazrat Ali radiyallahu anhu reported that he heard the Messenger of Allah sallallahu alaihe wasallm cursing the devourer of usury, its giver, its scribe and one who refuses to give Zakat and he used to forbid mourning.

(Nisai)

Hazrat Umar bin Al-Khattab radiyallahu anhu reported: the last of what was revealed was the verse of usury. The Messenger of Allah sallallahu alaihe wasallm was taken and he had not explained it to us. So, give up usury and doubt.

(Ibn Majah, Darimi)

Hazrat Abdullah bin Hanzalah radiyallahu anhu (who was washed by the angels) reported that the Messenger of Allah sallallahu alaihe wasallm said: A dirham of usury that a man devours and he knows is greater than 36 fornications.

(Ahmed, Darqutni)

Baihaqi reported from Ibn Abbas radiyallahu anhu in shuabul iman. He added and said: (as for) one whose flesh has grown out of unlawful food, the fire is more suitable for him.

After narrating all these verses from the Qur’an and relating all the Ahaadith it is apparent to us that interest could never be legal and halal. How could anybody even take the time out to think about a matter in which Allah has declared war on the user and his Beloved Prophet sallallahu alaihe wasallm has cursed him? As sensible people we can understand that what our creator has chosen for us is for our own prosperity only.

Interest From A Jurisprudical View

We should deeply thank the Sahaabah radiyallahu anhum in their efforts to spread the religion as they learnt it from the Prophet sallallahu alaihe wasallm. Then when the religion started to spread vastly Allah brought about four imams who described the religion in general terms in order to make the common public understand. They spent their lives trying to put the whole religion in a collective form through the Qur’an and the Ahaadith and the concise decisions of the Sahaabah radiyallahu anum. In the case of interest, all four imams established a general rule mainly concentrating on this statement made by the Prophet sallallahu alaihe wasallm.

Hazrat Al-Khudri radiyallahu anhu reported that the Prophet sallallahu alaihe wasallm said: Gold in exchange for gold, silver in exchange for silver, wheat in exchange for wheat, barley in exchange for barley, dates in exchange for dates, salt in exchange for salt is in the same category and (should be exchanged) hand to hand, so who ever adds or demands increase he has practised usury. The giver and taker are the same.

Out of the four imams, Imam Abu Hanifah rh has ruled that if the measurement system (volumetric or in compounds) is the same and the two items are in the same category, then they should be sold in the same amount and direct not in credit otherwise interest will be found.

Imam Shaf’ee rh says that if the items are valuable and could be considered food then there is the chance of interest. Imam Malik rh says that if the items are valuable and are edible then interest is a subject.

Advice

As you may have realised, giving and taking interest is unlawful. Unfortunately, the basis of many of the transactions (especially in banking and insurance), personal or business involve interest. Thus it is becoming increasingly difficult for the majority of the Muslims, especially those who are comercially orientated to abstain from dealings involving interest. Many of us purchase items on ‘Buy now, Pay later’ schemes thinking that this sort of scheme is of great benefit to us. Sadly, what we fail to recognize at the time of purchasing this ‘supposed bargain’ is the fact that if we fail to pay the required amount at the due time, we will be liable to pay interest.

Now, suppose a couple of months ago, we were purchased an item on a ‘Pay later’ scheme in which there was no question about us keeping upto date with payments, however due to a change in our financial situation, we have failed to pay the required amount, and are paying interest now as a result. We would have joined a group of those unfortunate people who have been cursed by the Prophet Sallallahu Alayhi Wassallam.

Our advice to anyone who is involved in any form of interest is that the individual should minimise his expenditure in these dealings and if possible abstain completely from these transactions. In any case, every individual should continue to seek Allah’s forgiveness. The philosophy shows that a person who takes interest does not gain anything in reality but through the explanation of the Qur’an verse,

” Allah decreases interest and increases sadaqah“

That in reality the money just goes to waste and the person does not even realise, and a person who gives money in the path of Allah, in whatever form it may be, actually gains although in reality it seems as though he is loosing out.

Every person should take all necessary precautions in their financial and social dealings. If a person neglects in keeping a watchful eye on financial dealings, this negligence will slowly spread to other aspects of religion. This will have a very detrimental effect on religious matters.

The dealings of usury and interest are not only a disadvantage to us in this world but will also be a source of great discomfort and pain for us in the hereafter. The Prophet Sallallahu Alayhi Wassallam has informed us about the punishment that awaits those people who deal with interest:

“Hazrat Abu Huraira Radhiallaho Anhu has reported the saying of the Prophet Sallallahu Alayhi Wassallam that during his ascension (Mi’raaj), he noticed a group of men whose stomachs were bloated to the size of big rooms and their wanting to move from their positions was impossible. They would be crushed in a stampede by the friends of Fir’awn. The Prophet Sallallahu Alayhi Wassallam seeing their condition asked Hazrat Jibra’eel Alayhis Salaam about their identity. He was informed that they were the people who indulged in dealings of usury and interest.”

The summary of the matter is that interest is hazardous and should be abstained from in all manners. If anybody has a case they wish to solve then they should contact a Mufti and present their problem as it is.

I conclude by asking you my dear reader, is it really worth destroying the eternal life of the hereafter, just so that we may have a few more comforts in a life which can come to an end any moment.

https://www.youtube.com/watch?v=DT56CVn2NXI

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Current Affairs articles

InterestED or not InterestED?

http://www.albaraka.co.za/Islamic_Banking/Prohibition_of_interest/Has_Islam_really_prohibited_interest.aspx 

Has Islam really prohibited interest?

bogomil-mihaylov-633910-unsplash.jpgInterest or Ribâ: Which is Prohibited?

Is interest prohibited in Islam? This question is often repeated at different social gatherings because some people tend to argue that it is ribâ which has  been prohibited by Islam and that ribâ is not equivalent to interest.

There is no doubt that what has been prohibited by both the Qurân and the hadîth is ribâ. The Qurán has prohibited it in four different revelations, the first of which (30:39) was in Makkah, and the other three (4:161, 3:130-2 and 2:275-81) were in Madinah. The last of these (2:275-81) came near the end of the Prophet’s life, peace and blessings of God be on him. It severely censured those who took ribâ, and declared them to be at war with God and His Prophet. It also established a clear distinction between trade and ribâ, and enjoined Muslims to forego all outstanding ribâ, enjoining them only to take the principle amount, and to remiss even this in case of the borrower’s hardship.

The Prophet, peace and blessings of God on him, also prohibited ribâ in the most unambiguous words, and condemned not only those who take it, but also those who give it, those who record the transaction, and those who act as witnesses to it. He even equated the willful taking of ribâ with committing adultery thirty-six times or being guilty of incest with one’s own mother.2

Since Ribâ has been censured severely by both the Quran and the Sunnah it is difficult to believe that it would be left so undefined that even after fourteen centuries some people would fail to understand its meaning clearly. Hence, it is necessary to go back to the classical sources of Islam to determine what the term ribâ really stands for.

Ribâ literally means increase, addition, expansion or growth.3IT is, however not every increase or growth which has been prohibited by Islam. Profit also leads to an increase in the principal amount, but it has not been prohibited. So what has been prohibited?

The best person to answer this question is the Prophet himself, peace and blessings of God be on him. He prohibited the taking of even a small gift, service or favour as a condition for the loan.4This answer of the Prophet equates ribâ with what is commonly understood to be interest. This meaning of ribâ has become reflected in the writings of all scholars in Muslim history. There is hardly any classical Qur’an commentary or Arabic dictionary which gives a different meaning. For example, al-Qurtubi (d.671AH/1070AC), indicates that “Muslims are agreed on the authority of their Prophet that the condition for an increase over the amount lent is ribâ, irrespective of whether it is a handful of fodder, as indicated by Ibn Mas’ud, or a particle of grain.”5Ibn Manzur (d.711AH./1311AC) also clearly states in his authoritative dictionary of the Arabic language (lisan al-‘Arab) that “what is prohibited is the extra amount, benefit or advantage received on any loan”.6The term ribâ has, thus been understood from the earliest times to stand for the ‘premium’ that the borrower is requires to pay to the lender along with the principal amount as a condition for the loan or for an extension in its maturity.7This is also the unanimous verdict of a number of international conferences of fuqaha’ held in modern times to discuss the question of ribâ, including the Mu’tamar al Fiqh al-Islami held in Paris in 1951 and in Cairo in 1965, and the OIC and the Rabitah Fiqh Committee meetings held in 1985 and 1986 in Cairo and Makkah resectively.8In the presence of such an overwhelming consensus there is no room for arguing that interest is not prohibited in Islam? A few isolated opinions expressing a different view do not, therefore, create a dent in the consensus.

This gives rise to the question of what is it that confuses some people about its meaning. The reason may perhaps lie in the terms ribâ being used in the Shariah in two different senses, and the difficulty of some people in clearly understanding the meaning and implication of both. The first is ribâ al-nasi’ah and the other is ribâ al-fadl.

Ribâ al Nasiáh

The term nasi’ah comes from the root nasa’a (äÓA) which means to postpone, defer, or wait, and refers to the time that is allowed to the borrower to repay the loan in return for the ‘addition’ or the ‘premium’. Hence ribâ al-nasi’ah is equivalent to the interest charged on loans. It is in this sense that the term ribâ has been used in the Qur’an in verse 2:275, which states that “God has allowed trade and forbidden ribâ (interest).” This ribâ is termed as ribâ al-Qur’an (ribâ specified in the Qur’an) or ribâ al-duyun (ribâ on loans).

The prohibition or ribâ al-nasi’ah essentially implies that the fixing in advance of a positive rate of return on a loan as a reward for waiting is not permitted by the Shari’ah. It makes no difference whether the rate of return is small or big, or a fixed or variable per cent of the principal, or an absolute amount to be paid in advance or on maturity, or a gift or service to be received as a condition for the loan. The point in question is the predetermined positiveness of the return. It is important to note that, according to the Shari’ah, the waiting involved in the repayment of a loan does not by itself justify a positive reward.

There is no room even for arguing that the prohibition applies only to the consumption loans and not to business loans. This is because the borrowing during the Prophets’ times was not for consumption purposes but rather for financing long distance trade. Accordingly, the late Shaykh Abû Zahrah, one of the most prominent Islamic scholars of this century, has rightly pointed out that:

There is absolutely no evidence to support that the ribâ of al-jâhiliyyah [re-Islamic days] was on consumption and not on development loans. In fact the loans for which a research scholar finds support in history are production loans. The circumstance of the Arabs, the position of Makkah and the trade of Quraysh, all lend support to the assertion that the loans were for production and not consumption purposes.9

Even Professor Abraham Udovitch, Ex-Xhairman of the Department of Near Eastern Studies at the Princeton University, has clarified that “Any assertion that the medieval credit was for consumption only and not for production, is just untenable with reference to the medieval Near east.” 10

There is, thus, absolutely no difference of opinion among all schools of Muslim jurisprudence the ribâ al-nasi’ah stand for interest and, is harâm or prohibited. Then nature of the prohibition is strict, absolute and unambiguous. However, if the return on the principal can either be positive or negative, depending on the final outcome of the business, which is not known in advance, it is allowed provided that it is shared in accordance with the principles laid down in the Shari’ah.

Ribâ al-Fadl

While Islam has prohibited interest on loans and allowed trade, it has not allowed everything in trade. This is because it wishes to eliminate not merely the injustice that is intrinsic in the institution of interest on loans, but also that which is inherent in all forms of dishonest and unjust exchanges in business transactions. Anything that is unjustifiably received as ‘extra’ by one of the two counterparties to a trade transaction is ribâ al-fadl, which may be defined in the words of Ibn al-‘Arabî as “all excess over what is justified by the counter-value.”  12

The prohibition of ribâ al-fadl is intended to ensure justice, to remove all forms if exploitation through ‘unfair’ exchanges, and to close all back-doors to ribâ because, according to the unanimously accepted legal maxims of Islamic jurisprudence, anything that serves as a means to the unlawful is also unlawful. Since people may be exploited or cheated in several different ways, the Prophet warned that a Muslim could indulge in ribâ in seventy (= several) different ways. 13This is the reason why the Prophet, peace and blessings of God on him, said: “Leave what creates doubt in your mind in favour of what does not create doubt”, 14and Caliph ‘Umar was inspired to say: “Abstain not only from ribâ but also from ribâh.”15Ribâh is from rayb which literally means “doubt’ or ‘suspicion’ and refers to income which has the sembance of ribâ or which raises doubts in the mind about its rightfulness. It covers all income derived from injustice to, or exploitation of, others.

The Prophet, peace and blessings of God be on him, has indicated, by way of example, at least four different ways of indulging in ribâ al-fadl. The first of these is the exploitation that may take place in trade through the use of unfair means even though trade is by itself allowed. He equated with ribâ even the cheating of an unsophisticated entrant into the market (ghabn al-mustarsil) and the rigging of prices in an auction with the help of an agent (al-najash).16Analogically one may conclude that the extra money earned through such exploitation and deception falls within the ambit of ribâ al-fadl.

Another way of being guilty of indulging in ribâ al-fadl is by accepting a reward in return for making recommendation in favour of a person. This implies that the performance of an apparently charitable act with the intention of making money surreptitiously is also prohibited. The rationale behind this may be that such money-motivated recommendation might give benefit to a person who does not deserve and, thereby, indirectly deprive others who are more deserving.17

A third way of indulging in ribâ al-fadl is through barter transactions because of the difficulty of measuring the counter-values precisely in such transactions. The Prophet, peace and blessings of God be on him, therefore encouraged barter in a monetized economy and required that the commodity to be exchanged on the basis of barter be sold against cash and the proceedings used to buy the needed commodity.

This leads to the fourth way of indulging in ribâ al-fadl which has received the maximum attention of the fuqaha’. A number of authentic ahadith stipulate that if the same genus of commodity is exchanged against each other than the same weight of the commodities should be exchanged (sawa’an bi sawa’in and mithlan bi mithlin or equal for equal and like for like) hand-to-hand (yadan bi yadin). If the commodities exchanged are different, it does not matter if there is difference in weight and quantity, provided that the exchange takes place hand to hand. One of the implications of this requirement is the elimination of the backdoor to ribâ (which is referred to in fiqh as sadd al-dharî’ah). Another implication of these ahadith, as understood by the fuqahâ’, is the prohibition of futures transactions in foreign exchange. However, whether hedging, which is one way of managing the risks involved in exchange rates fluctuations, is possible within the constraints of the Sharî’ah is a question which need the attention of the fuqahâ.

Ribâ al-nasî’ah and ribâ al-fadl are, thus, essentially counterparts of the verse “God has allowed trade and prohibited ribâ “(2:275). While ribâ al-nasiah relates to loans and is prohibited in the second part of the verse, ribâ al-fadl relates to trade and is implied in the first part. Because trade is allowed in principle, it does not mean that everything is allowed in trade. Since the injustice inflicted through ribâ may also be perpetuated through transactions in commodities and currencies, ribâ al-fadl refers uncertainty and speculation. It demands a fair knowledge of the prevailing prices and the quality of goods being purchased or sold on the part of both the buyer and the seller. It necessitates the elimination of cheating in prices or quality, and in measures or weights. All business practices which lead to the exploitation of the buyer or the seller must be effectively eliminated.18

While ribâ al-nasî’ah can be defined in a few words, ribâ al-fadl, interspersing a vast array of business transactions and practices, is not so easy to specify. This what may have prompted ‘Umar, the Second Caliph, to say: “The Prophet, peace and blessings of God be on him, was taken without elaborating it to us.”19The attempt to justify ribâ al-nasî’ah or the interest on loans on the basis of this saying of ‘Umar is absolutely fallacious because the reaction of ‘Umar, by way of caution, was to give up not only ribâ but also ribâh.

It is true that the Prophet specified only a few ways of indulging in ribâ al-fadl and did not indicate all the different ways, as one may have desired. However this was not necessary and not even feasible. Form of injustice and exploitation in trade and exchange of currencies have changed over the centuries and it was not possible for anyone to foresee and specify them all 1400 years ago. The Qur’ân and the Sunnah are there to provide the principles on the basis of which the Ummah can do so. This is the ongoing challenge to all Muslims – to examine their economic practices continually in the light of Islamic teachings and to eliminate all shades of injustice. This is a more difficult task than eliminating ribâ al-nasî’ah. It requires a total commitment and an overall restructuring of the entire economy within the Islamic framework to ensure justice. This was, and is, the unique contribution of Islam. While ribâ al-nasî’ah was well-known in the Jâhiliyyah, the concept of ribâ al-fadl was introduced by Islam and reflects the stamp of its own unflinching emphasis on socio-economic justice.

Concluding remarks

The principal reason why the Qur’ân has delivered such a harsh verdict against interest is that Islam wishes to establish an economic system where all forms of exploitation are eliminated, and particularly the injustice perpetuated in the form of the financier being assured of a positive return without doing any work or sharing in the risk, while the entrepreneur, in spite of his management and hard work, is not assured of such a positive return. Islam wishes to establish justice between the financier and the entrepreneur.

Under these circumstances it is difficult to see how anyone could justify interest in an Islamic society. The difficulty to understand the prohibition comes from lack of appreciation of the whole complex of Islamic values, and particularly its uncompromising emphasis on socio-economic justice and equitable distribution of income and wealth. Any attempt to treat the prohibition of ribâ as an isolated religious injunction and not as an integral part of the Islamic economic order with its overall ethos, goals and values is bound to create confusion.

 

Notes

1Narrated by Muslim from Jâbir and also by al-Tirmidhî and Ahmad. For the full texts and complete references to the ahâdith quoted in this paper, see Chapra 1985, pp. 236-40
2The first hadîh is narrated by Ahmad and Al-Dâraqutnî from Abdallah ibn Hanzalah, while the second is narrated by Ibn Mâjah and al-Bayhaqî (Shu’ab al-Îmân) from Ibn ‘Abbâs.
3See the word Ribâ in Ibn Manzur’s Lisan al-‘Arab; 1968; al-Zabidi’s Taj al-Arus; and Raghib al-Isfahani’s al-Mufradat. The same meaning is also unanimously indicated in all classical Qur’an commentaries.
4The Prophet, peace and blessings of God be on him, said: “If a man extends a loan to some one he should not accept a gift”(Bukhari in his Tarikh and Ibn Taymiyyah in al-Muntaqa). In another hadith the Prophet said:”When one person grants a loan to another and the borrower offers him a dish [of food] or a ride on his camel, he should not accept unless the two of them have been previosly accustomed to the exchange of such favours mutually”(Sunnan al-Bayhaqi, Kitab al-Buyu, Bab Kullu qardin jarra manfa’atan fa huwa ribân). Is it possible to conceive a lower rate of interest than a plate of food or a ride in one’s car?.
5Tafsir al-Qurtubi, 1967, Vol.3, p.241.
6Ibn Manzur, 1968, p.304. See also the commentary on verse 2:275 in Tafsir al-Kabir of Fakhruddin al-Razi, Akham al Qur’an of Abu Bakr al-Jassas, and Akham al-Quran of Ibn al-‘Arabi.
7See, al-Jaziri, Vol. 2, p.245
8See al-Sanhuri, 1953, Vol.3, pp.241-2 and al-Qaradawi, 1994, pp.129-42. See also Abdel Hamid al-Ghazali, 1990, pp.35-60, for verdicts about ribâ geven from 1900-89.
9Abû Zahrah, 1970, pp.53-4.
10Udovitch, 1970, p.86.
12Ibn al-‘Arabî, Ahkâm al-Qur’an, 1957, p.242.
13Reported byIbn Mâjah and al-Bayhaqî – (Shu’ab al-Îmân) from Abû Hurayrah.
14Cited by Ibn Kathîr in his commentary on verse 2:275.
15Reported by Ibn Mâjah and al-Dârimî from ‘Umar ibn al-Khattâb.
16The first hadîth is reported by al-Bayhaqî and al-Suytî (al-Jâmi’al Saghîr) from Anas ibn Mâlik. The second hadîth is reported from Abdallah ibn Abî Awfâ by al-‘Asqalanî in his commentary on al-Bukhârî and by also al-Bayhaqî in his Sunan from Anas ibn Mâlik.
17Reported from Abû Umâmah by Bulûgh al-Marâm on the authority of Ahmad and Abu Dâwûd.
18Several types of sales have been prohibited in the Shariah with the objective of safeguarding the right of both buyers and sellers. Examples are: najash (rigging and collusion), ghabn al-mustarsil (chaeting of an unsophisticated entrant into the market), bay’al-hâdir li al-bâdî and talaqqî al-rukbân (both implying monopsonistic or monopolistic collusion or exploitation to munâbadhah, mulâmasah and muzâbanah (sales involving uncertainty and speculation or gambling). See, for example, al-Jaziri, Vol.2, pp. 273-8 and 283-91).
19Reported by Ibn Mâjah from ‘Umar ibn al-Khattâb

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Shaykh Saleem Dhorat

Madrasah: An Asset for Us All


29th Rabi’ul Akhir 1437 AH ~ Monday 8th February 2016

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The UK’s Muslim community is no different from other communities in that they too desire peace, security and harmony in our country. When appropriate measures are put in place to achieve this they also welcome them, so that people of all communities can live together in peace and harmony without fear and suspicion. 

A recent Government initiative calls for the regulation of all supplementary schools that offer intensive courses, which is likely to significantly impact Muslim supplementary schools known as madāris (plural of madrasah). A natural reaction is to consider whether the proposed measures are justified. 

Any violence in the name of religion and the advocacy of such actions, is something which no doubt needs to be tackled. Any individual institute where activities threatening the security and social cohesion of our country are taking place should be held accountable. However, in the absence of clear evidence a wholesale attempt to accuse the madāris of being the issue and to propose remedies to address a perceived systemic problem, has the potential to lead to adverse outcomes. It may marginalise the very community the Government is seeking to engage. Therefore, it is imperative that the institution of madrasah in the UK is properly understood on the basis of evidence and facts, and not hearsay, suspicion or by adopting sweeping generalisations.

Many fellow citizens will have heard the term ‘madrasah’ for the first time in their lives in the context of the Prime Minister’s recent speech, and so regrettably may have formed a negative impression of this core institution of the Muslim community. The truth is that the madrasah in the UK is not an alarming new trend, but is as old as the Muslim community itself. It has been a strong positive influence on the moral, educational and social development of young British Muslims for decades, long before the modern phenomenon of extremism became an issue. If madāris were breeding grounds of hate and intolerance, surely the negative outcomes would have manifested in our society a long time ago. On the contrary, the authentic religious education and sound guidance of the madrasah have always helped young Muslims to understand their peace loving religion and so reject every type of hate and extremism.

Furthermore, the key Prophetic teachings of sidq (truth) and amānah (trust) form the basis of how Muslims must interact with others, and this teaching takes on even greater significance in a religious setting like the management of madāris. Where there is sidq there will surely be transparency, and where there is amānah, the law of the land will definitely be respected. Therefore, it is difficult to envisage madāris violating the law or being anything but transparent. 

The benefits madāris bring to Muslims and the wider society cannot be overemphasised. They are a priceless treasure worth preserving, not a threat that needs curtailing. Below is an extract from a previous article entitled The Legacy of the Madrasah (Dec 2006), in which I attempted to highlight some of the ways in which the madrasah is a blessing for us all:

The madrasah is not an insignificant institute. The flame of Īmān (faith) is first kindled in the madrasah. The light of Īmān first permeates the heart of a Muslim child in this environment. It teaches our young children moral values.

It is in the madrasah where we learned that to lie is a very great evil and that we should always speak the truth. It warned us against the use of bad language and that stealing, cheating and oppressing people are wrong. The madrasah taught us not to be a thorn in the side of our parents and to care for the elderly, orphans and widows. It was in the madrasah that we learned that we should be kind to our neighbours, be they Muslim or non-Muslim.

The madrasah even taught us things that we do as adults without paying attention to them, like the simple yet rewarding act of removing an obstacle from a path. The good morals and character we take credit for as adults were acquired through the madrasah. All the teachings we are familiar with and today practice in our lives spring from there. By taking stock of every good deed we are performing and every evil that we detest and avoid, we will be witnessing the legacy of the period of our lives between the age of four or five up to thirteen or fourteen: the years spent in the madrasah.

Madāris Benefit the Nation

The madrasah not only brings our children benefits in relation to the hereafter, it also provides them goodness in this world. Parents too, receive worldly gain: a child that spent its time well at madrasah will become a means of comfort and joy for its parents. The madrasah is a boon for the country as well because it produces good citizens, regardless of whether it operates in an Islamic country or a secular state. At madrasah, children are taught to respect the rights of all people and are warned against involvement in drugs, alcohol, theft, vandalism and all types of antisocial behaviour. It contributes towards a socially cohesive society and is a great blessing for humanity as a whole. 

Prophet Muhammad sallallāhu ‘alayhi wasallam came into this world as a mercy and all his teachings are full of mercy. What is taught in the madrasah is what the Prophet Muhammad s taught. His life, his character, his dealings – they all form the basis of what our children learn. Every child who attends a madrasah becomes familiar with these Prophetic teachings and is equipped to go on to embody them and serve humanity and work for its betterment. 

During these times it is even more important that madāris are safeguarded and this precious institution is not lost due to misunderstanding or negligence. I also wish to draw the attention of madāris towards some beneficial suggestions:

1. Focus on the maqsad (objective) of the establishment of the madrasah, which is ta‘līm (religious education) and tarbiyah (spiritual and religious nurturing / character building). Every institute should endeavour to continually improve standards to the best of their ability. Careful consideration should be given to both, the content of the syllabus and wholehearted effort on tarbiyah.

2. Ensure compliance with all statutory requirements and that no regulation is overlooked. Negligence in this regard will not only make the institute accountable to the law, but will also render the institute as acting contrary to the very teachings it seeks to impart.

3. Liaise, interact, engage and share ideas and good practices with other madāris to benefit from each other. If a meeting forum for madāris is set up in every area, it would bring many benefits such as: 

  • Madāris will be able to compliment and support each other;
  • The Principals and Head-teachers understand the purpose, goal and the function of the madrasah more than anyone else and are sentimentally attached to the madrasah. Therefore, a forum will strengthen their efforts and striving for the safeguarding and promotion of these institutions; and
  • The authorities will also benefit as they will get direct exposure to those running the madāris, which will help to bridge gaps. Those running madāris will be able to directly explain their concerns and desires without third parties getting involved, resulting in more transparency and better understanding.

In future these forums can create a national network and as a result every madrasah will be able to benefit and enhance itself on all levels of ta‘līm, tarbiyah and general standards of quality and practice Inshā’allāh. 

May Allāh ta‘ālā safeguard the institution of the madrasah and bless it with continued acceptance, as a means of cultivating young Muslims into becoming assets for their parents, communities and our country. Āmīn.

© Riyādul Jannah (Vol. 25 No. 1, Jan 2016)

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Categories
Dhulm/Oppression

Short:blog

short blog

Bismillah.

I feel my blogs get too long sometimes, I get told I talk too much! Maybe, I just have a long breath?

Tonight, I plan to write something short which hopefully everyone will have time to read In Sha Allah.

Random thought: does activism really benefit? I mean all those people out there trying to promote and advocate something, help someone. Do their bit for the world. Signing petitions and protesting. I have done it myself to be honest. But after all these years, I think activism in itself is a failure. Simply because I think it is hypocritical. The people who shout most about human rights and equality are sometimes the one doing all the oppressing. Not in Syria and Palestine! Perhaps, in their own homes. Beating their wives up? Depriving their children? Not of gadgets, but of love and affection. Usurping someone’s wealth?

You see if we focused upon ourselves more, you would change one person. And if everyone acted upon this rule, we would change the world? Pretty deep for a short blog.

I feel it could be more effective than my longer blogs!

I am all up for supporting people in Syria and Gaza and third world countries. But there is something more important than that, yes I repeat MORE important. To save ‘ourselves’ from committing oppression; oppression against Allah or fellow human beings.

The people in Gaza and Syria will get Jannah for their patience In Sha Allah, and die as martyrs. But what about us? The rights we deprive people from, those who we treat unfairly, those who we hurt, and those who we speak to harshly.

 

Will Allah forgive us?

 

Ismail Ibn Nazir Satia (One who is in dire need of Allah’s Forgiveness, Mercy and Pleasure).

1 Jamadul Ula 1437

Categories
Current Affairs articles

6 Words You Should Know Before Talking About Islam

http://www.huffingtonpost.com/aseal-tineh/6-words-you-should-know-talking-about-islam_b_9134012.html

02/02/2016 11:39 am ET | Updated Feb 02, 2016

JACKOF VIA GETTY IMAGES

A lot of the suspicion surrounding Islam comes from a lack of knowledge or understanding of a religion that is still foreign to many people, despite its 1.6 billion followers. Often this lack of knowledge results in the public cooptation of important aspects of the faith.

Words like jihad and shariah have become synonymous with things like terrorism, violence and radicalism, resulting in Muslims being unable to freely use or express these important tenets of their faith.

To help clarify some common misconceptions about one of the world’s largest religions, here is a page from my Muslim dictionary.

Islam
/es-lam/
Is-lam
noun
: peace that comes from submission

Islam derives from the Arabic root consonants s-l-m, which means submission.Islam is also derived from the root word salaam, meaning peace. Islam is thus the submission of oneself to God through which the highest form of peace is attained. Assalaamu alaykum, a common Muslim greeting, is translated from Arabic to be “Peace be upon you.”

Muslim
/muss-lim/
Mus-lim
noun
: one who has submitted

The word Muslim in Arabic is also derived from the same root consonants as Islam, s-l-m. A Muslim is one who has submitted or surrendered; in this religious context, a Muslim is one who has voluntarily submitted to God’s will or God’s decree to achieve peace.

Allah
/uh-luh/
Al-lah
noun
: The God

The word Allah can be broken down into two parts. The al is a prefix definite article that translates to the. The second part luh simply translates to God. Therefore, Allah refers to The God. This is an important clarification to make because Allah is not a God Muslims believe in that is inherently antithetical to other groups’ beliefs; rather, Allah just refers to The God. From an Islamic viewpoint, this is the same God that the other Abrahamic faiths believe in. For example, Christian Arabs would also refer to God as Allah.

Jihad
/jee-had/
ji-had
noun
: a spiritual self struggle

Jihad is derived from the Arabic root word juhud, which means effort. Jihad is thus generally the process of exerting effort and can be applied to nonreligious actions. In the religious context, however, jihad does not mean waging a holy war or engaging in violence. Rather, the greatest form of jihad is an individual’s struggle with the self — the heart, the soul. A Muslim exerts effort in daily life activities — such as pursuing an education or a career — to do and achieve good for the personal process of self-improvement so as to achieve internal peace and closeness with Allah.

Shariah
/sha-ree-a/
sha-ri-ah
noun
: legal reasoning; law

Shariah derives from the root shara’a and refers to a pathway or a path that leads to water. Shariah refers to the pathway upon which the believers should tread so as to reach this source of water i.e. the righteous way of life. The shariah is derived from Quranic revelation, the Prophet Muhammad’s sunnah (Peace be upon him) or his traditions and sayings, and other sources of law and legal reasoning.


Madrasah
/med-ruh-suh/
mad-ra-sah
noun
: a school

The word madrasah derives from the root consonants d-r-s, meaning to learn or to study. Derived from this root, madrasah literally translates into a place where one goes to learn or study. A madrasah, though it can be, is not necessarily exclusively for religious studies; for example, a high school Muslim American student in the United States would refer to her public high school as a madrasah.

The implications of this false use of rhetoric is neither trivial nor inconsequential; rather, it has serious implications for the millions of Muslim Americans living in the United States. This false rhetoric — used by everyone from the 2016 presidential frontrunners to our next door neighbors — contributes to the increasingly unwelcoming and hostile environment and promotes dangerous Islamophobic sentiment.

The use of jihadists to refer to terrorists and Islamism to terrorism is detrimental to American Muslims’ ability to freely and confidently practice and express faith. Reversing the seemingly continuous stream of hatred directed towards Muslims requires fostering a deeper understanding of Islam among Americans, and so I offer to you a page from my Muslim dictionary.

 

30 Rabiul Akhar 1437

Categories
Shaykh Saleem Dhorat

The Legacy of the Madrasah

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Our children attend madrasahs every evening, yet we as their parents do not attach much significance to them, regarding them merely as places that look after the ummah’s infants. We hold them on a par with nurseries, as places of elementary learning. We should realise though, that as long as we fail to attach importance to them, we will remain ignorant of our children’s development and progress.

The Madrasah’s Legacy

The madrasah is not an insignificant institute. The flame of Īmān (faith) is first kindled in the madrasah. The light of Īmān first permeates the heart of a Muslim child in this environment. It teaches our young children moral values.

It is in the madrasah where we learned that to lie is a very great evil and that we should always speak the truth. It warned us against the use of bad language and that stealing, cheating and oppressing people are wrong. The madrasah taught us not to be a thorn in the side of our parents and to care for the elderly, orphans and widows. It was in the madrasah that we learned that we should be kind to our neighbours, be they Muslim or non-Muslim.

The madrasah even taught us things that we do as adults without paying attention to them, like the simple yet rewarding act of removing an obstacle from a path. The good morals and character we take credit for as adults were acquired through the madrasah. All the teachings we are familiar with and today practice in our lives spring from there. By taking stock of every good deed we are performing and every evil that we detest and avoid, we will be witnessing the legacy of the period of our lives between the age of four or five up to thirteen or fourteen: the years spent in the madrasah.

Madāris Benefit the Nation

The madrasah not only brings our children benefits in relation to the hereafter, it also provides them goodness in this world. Parents too, receive worldly gain: a child that spent its time well at madrasah will become a means of comfort and joy for its parents. The madrasah is a boon for the country as well because it produces good citizens, regardless of whether it operates in an Islamic country or a secular state. At madrasah, children are taught to respect the rights of all people and are warned against involvement in drugs, alcohol, theft, vandalism and all types of antisocial behaviour. It contributes towards a socially cohesive society and is a great blessing for humanity as a whole.   

Prophet Muhammad sallallāhu ‘alayhi wasallam came into this world as a mercy and all his teachings are full of mercy. What is taught in the madrasah is what the Prophet Muhammad sallallāhu ‘alayhi wasallam taught. His life, his character, his dealings – they all form the basis of what our children learn. Every child who attends a madrasah becomes familiar with these Prophetic teachings and is equipped to go on to embody them and serve humanity and work for its betterment.

Parents’ Responsibilities Towards their Children

In order for a child to get the most out of his/her madrasah education, parents need to work in partnership with the madrasah. Parents should not hand over their children to the madrasah and feel that they have fulfilled their share of educational responsibility. Some parents are content with just enrolling their children in any madrasah, but even those that take the time to find one that offers the best ta‘līm (education) and tarbiyah (upbringing) should not feel that after enrolling their child their duty has ended.

It is the parents who will be questioned by Allāh ta‘ālā about their children’s education. If the teachers, principal or the management committee failed in fulfilling their responsibilities, they will also be held accountable for their actions, but the parents will be questioned and held primarily responsible for any negligence regarding their children.

Allāh ta‘ālā will demand the answers to two questions from every parent concerning their child: what ‘ilm (sacred knowledge) did they give him and what ādāb (good manners/social etiquettes) did they teach him? Each mother and father will have to answer for each one of their children. And at that moment, no parent will be able to blame the child’s teacher or madrasah chairman.

It is the parents’ duty to give the correct ta‘līm and tarbiyah to their children. They cannot exonerate themselves from it. In light of this, the parents have to keep a close watch on the performance of their children. In the case of a madrasah not fulfilling its responsibility of educating and nurturing their children, parents should voice their concerns. And if the parents’ concerns are not addressed adequately then they should remove their child and enrol him or her in another madrasah. It is just like when a child becomes sick and we take him to a doctor; we check the progress of the child and if we feel he is not receiving adequate treatment, we talk to the doctor. If, after a couple of such discussions, the condition persists and it seems pointless talking to the doctor any further, we look for a better doctor. Just as the parents are responsible for their child’s physical treatment, they must shoulder the responsibility of their religious upbringing and education too.

Partnership Between Parents and the Madrasah

Parents should also cooperate with the madrasah and try to understand its aims and objectives. If a madrasah emphasises punctuality and regular attendance, with few breaks in between, parents should cooperate. For instance, if the board of scholars or committee of a particular madrasah consider it necessary to decrease holidays to allow enough hours to complete the curriculum, parents should ensure the attendance of their child. The people responsible are aware that if they allow longer holidays, the end result will be academic, religious and social underachievement. Therefore parents should cooperate with the madrasah; a vast amount of time and effort is spent in deciding what is best for our children.

Being involved with both the madrasah and dārul ‘ulūm educational systems, I am of the opinion that it is the madrasah more than the dārul ‘ulūm that is of crucial importance to the Muslim community, since ninety percent of Muslim children will pass through it. Not every Muslim child will participate in tablīgh jamā‘ah, associate himself to a shaykh for spiritual guidance, sit in the company of the ‘ulamā or pursue studies at a dārul ‘ulūm. However, nearly every child will study at a madrasah. This fact is enough for us to understand the primary importance of the madrasah system in educating our children to become good Muslims who will serve as role models for our society.

Therefore we all must work together: the principal, the teachers and the parents. Cooperation will enable us to build a secure future for our coming generations, in which the masājid will continue to be attended, the Dīnī environment we take for granted now will be maintained and society at large will continue to benefit from good citizens. Our children are the future. May Allāh ta‘ālā assist, bless and guide us in this noble task. Āmīn.

Taken from Riyādul Jannah, Vol. 15 No. 12, Dec 2006

© Islāmic Da’wah Academy

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Categories
Marriage

This Could Save Your Marriage:

7 important factors that men need to know and understand about women & female psychology in order to ensure a successful relationship. Also, 7 important factors that women need to know. Refer to the link below for a detailed PDF book In Sha Allah.

http://www.mediafire.com/view/q34821ccyn6fydl/Like+A+Garment.pdf

What WOMEN need to know about men…

What MEN need to know about women…

For further videos & advice:

http://www.likeagarment.com/

Categories
Current Affairs articles

“Only God Can Judge Me!”

Dear Friends,

I’ve never liked this statement, nor do I agree with it. It is wrong and flawed in so many ways.
Firstly, if someone commits a crime in a country which goes against the law of the country, will they not face trial and prosecution? Will evidence and witnesses not be presented to ‘judge’ them? Will they not go to a courtroom and face a ‘judge’ and a jury, which will eventually sentence a punishment?

Secondly, if you don’t commit a crime, but rather a sin or an act of indecency, people can and will ‘judge’ you. To say at the point ‘only God can judge me is stupendously funny. It does not say in any law book or holy book people cannot judge you… Rather I have always believed, people will judge you and CAN judge you by your words and actions. If you judge someone on what you see there is absoTOTALutely nothing wrong with that. Being “judgemental” is when there is no evidence present and you accuse someone of a crime/sin. Even though that is common sense!

judge
My point being if you really don’t want people to judge you, don’t behave immorally. Behave sensibly and show your maturity and intelligence.

I take it those who say it really and truly believe in God/Allah? Whether you’re a Muslim like me or follow another religion, please quit using this statement. Don’t stop because I say so! Rather remember, when God does finally judge you, you will not have a leg to stand by. It doesn’t matter if you are the Pope or Her Majesty, the Queen. In front of God, we are nothing. So please stop being foolish and acting proud. God is Great, the Greatest, the Supreme.

I do believe this is a plot of Shaytan, to stop us from preventing evil. As Muslims, we have an obligation to command good and forbid evil. If you see evil, you stop it. It is not judgemental.

Finally dear friends, remember that the world will always judge your outer appearance no matter what your intention is. It is not sufficient to say God knows my intention. . . Simply because we (the people of the world) are not God! How can you expect someone to know what your intention is?

Yours Truly,

Ismail Ibn Nazir Satia (One who is in dire need of Allah’s Forgiveness, Mercy and Pleasure).

20 Rabiul Akhar 1437

Categories
Shaykh Saleem Dhorat

Ta‘ziyah:

The Sunnah method of consoling the bereaved

 By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Islām is a way of life, which guides and assists mankind through every situation. For dealing with moments of grief too, Allāh ta‘ālā has conveyed instructions through His Messenger sallallāhu ‘alayhi wasallam. There can be few instances that cause greater grief than the death of a loved one. Following the instructions brought by Rasūlullāhsallallāhu ‘alayhi wasallam will help lessen the grief and sorrow of the bereaved immensely, and make those who console them worthy of great reward. This is done through the Sunnah of ta‘ziyah.

What is Ta‘ziyah?

Ta‘ziyah means to console, comfort and give solace to someone who is suffering grief. The Islāmic concept of ta‘ziyah at the time of someone’s death is one of consoling the bereaved with such words or actions as will remove or lessen their grief. The aim of ta‘ziyah is to strengthen the broken-hearted and give them hope at a time when their hope may be waning; it is to lighten the load of the bereaved. To say or do things that augment or reawaken grief is not ta‘ziyah, it is taklīf (giving hardship to others).

Virtues of Ta‘ziyah

There are great rewards for ta‘ziyah. Rasūlullāh sallallāhu ‘alayhi wasallam said:

A Muslim who consoles his brother will be clothed with garments of honour by Allāh on the Day of Qiyāmah. (Al-Bayhaqī)

Whoever consoles a bereaved mother will be dressed with a (special) garment in Paradise. (At-Tirmidhī)

Whoever consoles an afflicted person will receive the same reward [as the sufferer will upon his sabr]. (At-Tirmidhī)

When a Muslim is afflicted with a difficulty of any sort, be it the loss of a loved one or any other hardship, and he bears it patiently then Allāh ta‘ālā rewards him for his patience. From this hadīth we learn that one who consoles an afflicted person receives the same reward that the afflicted person receives due to his patience. The patience exercised by a bereaved person, and consequently the reward, is obviously great, therefore the reward of someone who consoles the bereaved through the sunnah of ta‘ziyah is also great.

How to Carry Out Ta‘ziyah

There are no set words for ta‘ziyah. One should visit the bereaved and console them, bearing in mind the following points: (Ta‘ziyah can also be performed over the phone if necessary or by letter.)

a) Encourage patience, reminding the bereaved of the virtues of patience.

b) Make du‘ā for the bereaved, asking Allāh ta‘ālā to grant them reward in return for their loss. A du‘ā that can be read is: 

A‘dhamallāhu ajrak, wa ahsana ‘azā’ak, wa ghafara li mayyitik.

Translation: May Allāh ta‘ālā increase your reward, and grant you good consolation, and forgive your deceased.

Note: In cases where the deceased is a minor, not yet bāligh, the last part of the du‘ā (wa ghafara li mayyitik) is omitted, as the question of forgiveness for a minor does not arise. The parents should also be reminded that Rasūlullāh sallallāhu ‘alayhi wasallamsaid that when a child passes away he intercedes for his parents before Allāh ta‘ālāand takes them into Jannah.

c) Make du‘ā for the deceased, an act that will bring cheer to the hearts of the bereaved.

d) Mention the positive aspects of the situation for both the bereaved and the deceased. Ibn ‘Abbās radhiyallāhu ‘anhu says that at the time of his father’s death, a bedouin was able to console him as no one else had been able to. The bedouin recited a poem, the last part of which was: ‘Better for you than ‘Abbās is the reward you will receive after him, and Allāh is better than you for ‘Abbās.’

Through these words the grieving son was reminded that although he had suffered a loss, the gain brought by patience is superior to the loss. He was then reminded that his father may have lost the company of his son, but he had gone to meet his Creator. What is better for ‘Abbās radhiyallāhu ‘anhu, being with his son or being with Allāhta‘ālā?

e) The meaning of the verse ‘to Allāh we belong, and to Him we will return’ should be explained. We all belong to Allāh ta‘ālā, so when he takes one of us away we should not complain. And although we become separated from a loved one, it is only a temporary separation, for we will soon be returning to them. At the demise of his grandson, Rasūlullāh sallallāhu ‘alayhi wasallam consoled his daughter with the words:

Inna lillāhi mā akhadha wa lahū mā a‘tā, wa kullun ‘indahū bi ‘ajalim-musammā, faltasbir waltahtasib.

Translation: Whatever Allāh takes is His, and whatever He gives is His, and everything has an appointed time. So be patient and seek rewards. (Al-Bukhārī)

For the deceased, it is simply a case of their appointed time having arrived; as for those left behind, it is a time to be patient and acquire great reward as a result.

f) Inform the bereaved that you intend to do some optional good deeds and send the reward to the deceased. This will please and comfort the bereaved.

g) When going for ta‘ziyah do not enquire into details of the illness or circumstances that preceded the death.

The Time for Ta‘ziyah

According to the Sharī‘ah, there are only three days for ta‘ziyah, i.e. it should only be carried out within the first three days after the death has occurred. There is an exception for people who live far away, or are out of the country or sick and so are unable to attend within the first three days: they may come for ta‘ziyah even after three days. The intent of the Sharī‘ah is to allow people to forget their grief, not have them sitting around nursing it indefinitely. For this reason, it is sunnah for an individual to go only once for ta‘ziyah.

The fuqahā have written that as soon as the burial has been completed, the bereaved should get back into the normal routine of their lives, one of its benefits being that it prevents the prolonged coming and going of visitors, which only serves to keep the grief alive when it should be forgotten.

It is sunnah for neighbours or friends to prepare food for the immediate family of the deceased during their moment of grief. This should be done for one day, though it is also permissible to do so for the full three days. The objective is to lighten the burden of the bereaved and ensure that food is available for them at a time when they may be too distraught to keep track of mealtimes.

Sending Reward for the Deceased

Another important point to remember during the time of bereavement is īsāl-ath-thawāb. This means to perform some optional good deed, e.g. tilāwah of the Qur’ān, tasbīh, sadaqah or nafl salāh, and then to ask Allāh ta‘ālā to send its reward to the deceased. When hearing of someone’s demise, along with ta‘ziyah, one’s time is best spent in īsāl-ath-thawāb. The fuqahā have written that sadaqah (giving in charity) is the best way of doing īsāl-ath-thawāb, one reason being that by spending on something that will be of lasting benefit to people, the deceased will earn a perpetual reward. 

These points cover the sunnah method of ta‘ziyah. It is a simple and effective way of helping those suffering loss. Any other practices or customs that may be carried out in the name of ta‘ziyah are baseless.

© Islāmic Da’wah Academy

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Categories
Spirituality

He Who Has No-One Has Allah!