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Q&A: Disputes between a major independent state and its subordinate state
Question:
Assalamu Alaikum wa Rahmatullah wa Barakatuhu
Can agent states or satellite (orbiting) states be in conflict with each other? If this is possible, then how can we explain this, if they follow the same major state? Wouldn’t this conflict affect the interests of the major state that they follow? If there is no such conflict taking place, then how can we explain, for example, what is going on between Iraq and Turkey, or between Iran and Saudi Arabia, or between Turkey and Iran? Thank you.
Answer:
Wa Alaikum As-Salaam Wa Rahmatullah Wa Barakatuhu
The broad outline of the subject is as follows:
1. It is inconceivable that the agent states to the major states will undertake an action that would harm those major states, because following the major states in foreign policy means following the plans drawn by the major states for them or in the policies they implement in every detail. Therefore their external actions are subject to the will of the major states and they cannot carry out any action without consulting the major states and following their orders, like Jordan with Britain: Jordan’s rulers carry out the orders of Britain in foreign policy only after consulting with it. Unless the policy is well-known and was followed previously, it can take an action within that policy such as when Jordan contacts Qatar, which also follows Britain, to undertake an action that serves the British policy.
2. As for the follower state to a major state “i.e. revolves in its orbit”, they are linked to major state based on interest and not subordination, it may leave the “orbit” in one aspect of the foreign policy because it is looking for its interest, while it revolves in the orbit of the major state, and this depends on the influence exercised by the major state in the arrival of the rulers of those state to power, as stated in the answer to a question on 30/7/2013: “…it should be noted that there are factors of influence and pressure used by the major state, which prevent the orbiting state from partially exiting its orbit. The strength or weakness of this prohibition depends on the extent of the impact that the major state has stretched out on the ruling class in the orbiting state. If the impact of the major state is strong, then even the partial detachment of the orbiting state is extremely difficult. The smaller the impact of the major state on the orbiting state is, the more the latter will be able to detach from the foreign policy of the major state be it in one fraction or more.” For example, Canada revolves in the orbit of America as well as the orbit of Britain according to its benefit. However, Canada announced on 29/9/2015 that Iran is a state that harbors terrorism, and it closed down the Iranian embassy in Canada. It even considered Iran to “pose the most danger to global peace and security in the world today”, as mentioned by its Foreign Minister John Baird.
This took place after the nuclear deal orchestrated by America to engage with Iran openly in the so-called attainment of peace and security in the region. This action by Canada that revolves in the orbit of America disagrees with America in this aspect of the policy and it is not supportive of the US policy. It is America’s interest that Canada accepts Iran as a country seeking peace and security, and not to cut relations with it and declare it a terrorist state that threaten international peace and security. Thus the follower state that revolve in the orbit of a major state can disagree in some parts of the policies with the major state, if there was no influence of the major state on the rulers coming to power.
As for Turkey, it is stated in the answer to the question mentioned on 30/7/2013: “America’s influence on bringing the ruling class to power is strong, so Erdogan feels that he cannot reach power and reinforce his authority internally except with America’s help, so he sees that his fate is tied to America which has great control in Turkey so that it is able to command the government, rulers, judges, economy, army and security forces… And therefore America’s influence on the government in Turkey is strong, and consequently Turkey’s stepping out of line of any American foreign policy is extremely difficult”. The conclusion to the answer to the question was: “i.e., Turkey currently revolves in America’s orbit, and the impact of America in Turkey’s affairs is strong, so if the situation continues as it is now of Turkey’s strong links with America, Turkey would then become closer to the full subordination to America and it revolving in its orbit would then become questionable!”
Therefore, Turkey is not at the level of Canada, but the United States’ influence on it is very strong to the point that Turkey has not been able to depart in any part from American policy, but it worked to bolster its relations with America and agreed with it in every major and minor issue, when Turkey said in the words of Assistant Turkish Foreign Minister, Feridun Snarli Oglu to (CNN, the American channel) on 11/8/2015: “The two countries (Turkey and the United States) have agreed to the establishment of a safe area with a length of about 100 kilometers and width of about 50 kilometers.” And the Turkish Foreign Ministry statement that “the Syrian opposition forces will take control of this region, while America and Turkey will provide air cover.” The United States denied that through the words of US State Department spokesman, Mark Toner on the next day, i.e. 12/8/2015, when he said: “there is no agreement on a safe area, and that he had not seen the Turkish statements and cannot comment on it.” He also said, “We were clear from this podium and on several other occasions, that there will be no safe area …”
Turkey has not been able to depart from America in this part, and when it wanted to establish the safe areas, it stated that it had agreed with the United States, i.e. it cannot undertake any action in foreign policy before coordination with America and its approval, and if there is no approval then the action will not be taken. The moderate opposition’s training, for example, which began a year ago by the United States and approved by Turkey without objection, as well as the opening of the US base that serves American interests. The Turkish Foreign Ministry has announced on 29/7/2015 the signing of an agreement with the United States of America of opening the Incirlik Air Base to the US to carry out attacks in Syria; and there are many other incidents. Therefore, it is difficult to imagine that Turkey under Erdogan will break away from the American policy in any area. Its actions in foreign policy shows full subordination to the United States, and did not disagree with it since the arrival of Erdogan to power 13 years ago. Erdogan has recently visited King Salman in Saudi Arabia, which is an American agent state, and announced on 30/12/2015 the establishment of a ‘strategic cooperation council’ for closer ties between them. Turkey has agreed with Saudi Arabia to establish a military alliance to fight terrorism, as was announced by the second Saudi Crown Prince, Muhammad the son of King Salman.
3. As for Iran, it is revolving in the orbit of America and did not depart from any part; it has almost reached the point of becoming a subordinate state, especially at the time of the current President Hassan Rouhani and his team at the Foreign Ministry, headed by Javad Zarif, who is an American agent. Iran has coordinated with Turkey on the issue of Syria, the spokesman for the Turkish Foreign Ministry Levent Jamrkaji revealed on 28/11/2013 the existence of “full agreement on the development of bilateral relations between the two countries” and for having “positive talks on Syria”, and “full agreement on commitment of Cooperation between the two countries to resolve the crisis in Syria and stop the bloodshed in it.” Erdogan visited Iran on 7/4/2015 to strengthen relations between their two countries; this means that the ideological difference between them did not prevent their agreement in foreign policy and following the US line. Turkey supported Iran’s nuclear program negotiations.
4. A conflict in the sense of the conflict between the states or countries that are subordinate or revolving the orbit of a state, if they follow the same major state, is unlikely, because the major state is the one that run the foreign policy in general, and this policy is usually what controls the conflict … this is in terms of the conflict. But in terms of having a dispute while not being in a conflict with each other – it is clearly explained in the case of the follower states (revolving the orbit of major states) – it is possible in three cases:
The first case: If it is through the distribution of roles to serve the interests of major state.
The second case: If the dispute was due to an internal motive without external influences affecting the major state’s foreign policy, which these countries revolve in its orbit.
The third case: if it is a matter of supporting one of the agents by “stirring up” an event- if he “was calm”- between him and another agent, and then the calm returns after the end of the requirements of the support.
An example of the first case:
Turkey and Iran are implementing US policy in the Kurdistan region of Iraq, but in different roles, on the surface it seems in contradiction, but the reality is different, each of them plays a role for the benefit of America that fits both of them:
– Iran is supporting the American agents in this region. Massoud Barzani is one of the British agents, so Iran supports the American agents there against him, including the Gorran movement, a secular political party that is active in the Kurdistan region. It was founded by the Kurdish politician, Nuchiran Mustafa, in 2009, after his resignation from the Kurdish National Union Party, loyal to America after the weakness of this party in Kurdistan, since its President and Founder Jalal Talabani became president of Iraq. The party became involved in acts of corruption along the lines of Barzani’s party, so America saw a need to establish another party with a new look, and so the party of Gorran’s movement emerged, to raise the slogan of the fight against corruption and became active in the opposition against Barzani and works to weaken him or topple him. The Party demanded elections for the presidency of the region by a parliament and not by popular vote, and demanded to reduce the powers of the President of the region and give them to the parliament, It participated in parliamentary in elections held in the region in 2013 and won 24 seats out of 111 seats, and it became the second largest party after Barzani’s party, which won 38 seats. Meanwhile, Talabani’s Party slipped to third place with 18 seats.
– As for Turkey, it is working to make Barzani under its influence and wants to contain him in favor of America, by establishing many economic projects in the region, and at the same time working to pressure him to cut any support for British agents within the PKK, who are based in Mount Qandil in northern Iraq and not to carry out military acts against Turkey. The Turkish planes bombs them in that region without Barzani’s objection, because he is in need of Turkey, which receives him as head of state and has set up a consulate for the region in Turkey, and buys oil from him.
Thus they appear to be contradicting each other, but they are working harmoniously within US policy.
An example of the second case:
– The recent tension that took place between Saudi Arabia and Iran as a result of the execution of Al-Nimr. Al-Nimr have been sentenced to death over a year ago in 16/10/2014 at the time of the former King Abdullah who is loyal to Britain, but the king died before the implementation of the death penalty … and that Sheikh Al-Nimr was calling for the separation of Qatif and al-Ahsa to annex them back to Bahrain to form a single independent province. And it is well known that Iran claims that Bahrain belongs to it, and it considers it as its fourteenth province. Not carrying out the execution may cause embarrassment internally for the current King Salman, who is loyal to America. Therefore he announced the execution of 46 people other than Al-Nimr, including 43 people that the regime considered as Kharijites, Takfiris and those belonging to terrorist organizations.
This is from Saudi Arabia’s side, as for Iran, its sectarian and religious reality forces it to protest against the killing of such a Sheikh because of the internal situation that is sectarian and religiously charged.
But this tension does not affect the implementation by the two parties to the American plans, and America has moved to defuse the tension. The US State Department spokesman John Kirby said, “We believe that diplomatic dialogue and direct talks remain essential tools to resolve differences and we will continue to urge the leaders of the region to take positive steps to calm the tensions.” (Al-Quds Al-Arabi, 04/01/2016). US Secretary of State John Kerry contacted his Iranian counterpart Javad Zarif and discussed with him the situation, afterwards Kerry said, “We want to tamper tensions and establish a dialogue between them to reach a peaceful and diplomatic solution between them.” (CNN 4-1/2016) … then Foreign Minister of Saudi Arabia Adel al-Jubeir told Reuters 04/01/2016, “Tehran must act as a normal state for the severed diplomatic relations to return.”
Abdullah Al-Mu’almi, the Saudi delegate in the United Nations said, “The crisis with Iran will have no impact on the peace efforts in Syria and Yemen. We will participate in the upcoming talks on Syria, scheduled in principle as of January 25th in Geneva under the sponsorship of the United Nations “… and the international envoy to Syria de Mistura, after his visit to Saudi Arabia and his meeting with Foreign Minister Jubeir, said: “Saudi Arabia confirmed that tensions with Iran will not impede the talks on the political process in Syria scheduled in Geneva this month” (Al-Jazeera, 05/1/2016). This means that these tensions between the two countries in internal issues do not affect the operation of the two countries for the implementation of the US project to end the Syrian Revolution and aborting its Islamic project and the preservation of the criminal secular regime in Syria.
Thus, the internal motivations may show a temporary dispute; until the removal of those motives or calming them down, but the dispute is within control and does not affect the interests of America.
An example of the third case:
– The objection of Abadi on the presence of Turkish troops. He wanted to reinforce his position and the position of his government, whose credibility is degenerated to the lowest level, so America wanted to polish the image of its agent Abadi and his government by raising this issue to support him morally, and make him appear as the guardian of the country! Turkey has replied that it has entered Iraq based on his request a year ago to train his troops. Turkey responded to him, and carried out a partial withdrawal and redeployment of its troops, and then the Arab League issued a statement supporting the demands of the Government of Abadi and calling on Turkey to withdraw. It is known that the Arab League is controlled by America. Thus the matter was settled without a conflict!
Note that America not only supports Abadi morally, but on top of that, it does not want the government of Abadi to fall in these circumstances, and in particular after Abadi has appeared shaken after he promised the liberalization of Ramadi, but was incapable to deliver, so he needed a dose of support provided by American, so it launched sustained air strikes in Ramadi amounting to 630 raids, as was announced by the White House, on 30/12/2015, and then it announced that the Iraqi army is in control of the government complex in Ramadi.
In conclusion, it is unlikely that a conflict in the sense of an actual conflict will take place between the agent countries or follower countries that revolve in the orbit of the same major state, but a calculated dispute may occur, which falls under the distribution of roles, or internal motives or to support an agent, and in all cases it will not harm the interests of the followed major state.
2 Rabii’ II 1437 AH
12/1/2016 CE -
Q&A: Rules (Ahkam) Related to Zakat
Question by Lut Abu Sunayna:
Our esteemed Sheikh, greetings blessed by Allah سبحانه وتعالى, Assalamu Alaikoum wa Rahmatullah wa Barakatuhu. My question is about the Nisab of the Zakat in trading merchandise. It was mentioned in the book, Funds in the Khilafah State (page 142-143), that the Nisab of the Zakat is 200 silver Dirhams, or 595 grams of silver, or 20 gold Dinars, or 85 grams. So, for today’s time, which of the Nisab should we rely on in our calculations for trading merchandise, while taking into consideration that there are vast differences between the price of gold and silver, as one gold Dinar is almost equal to hundreds of silver Dirhams, so if we calculate 5 gold Dinars it will over-exceed its equivalence in its Nisab in silver, so which of the Nisab should we rely on today? Baraka Allah feek and may we benefit from your knowledge.
Question by Muhammad Usman [copied as written]:
Aslamoaleikum Warahmatullah! I have a few questions regarding Zakat 1. What is the method to calculate Zakat? 2. If I possess the Nisab e.g. 120 grams of gold, will the Zakat be calculated on the gold exceeding 87.479 grams of gold or on the total i.e. 120 grams. Also what about the purity of the gold as it is available in 24 karat, 22 karat etc.? 3. If there is a total of 170 grams of gold at home, but the ownership is different that is half of it is owned by my mother and the other half by my wife, than the Zakat is still applicable as the individual owners do not have the Nisab on which Zakat is applied but the sum is? 4. I do not know the date from which the lunar year starts on the Nisab in this case how and from when to calculate Zakat?
Answer:
Wa Alaikoum al Salam wa Rahmatullahi wa Baraktuh,
All of the questions revolve around the same topic, and so the answers to them will be combined together:
1. The Nisab of the gold is 20 Dinars which is equivalent to 85 grams of gold, and it is not what has been mentioned in the question: 87.470 grams of gold. That is because one Dinar is equal to 4.25 grams of gold, so if it were multiplied by 20 Dinars, then the Nisab would be 85 grams of gold. The Nisab for the silver is 200 Dirhams which is equal to 595 grams of silver since one Dirham weighs 2.975 grams of silver, so if it was multiplied by 200 Dirhams, the Nisab would be 595 grams of silver… The evidence for that is what has been narrated by Abu Obeid about funds from Abdullah bin Amr, may Allah be pleased with them, he said: The Prophet of Allah ﷺ said: «لَيْسَ فِي أَقَلَّ مِنْ عِشْرِينَ مِثْقَالا مِنَ الذَّهَبِ، وَلَا فِي أَقَلَّ مِنْ مِائَتَيْ دِرْهَمٍ صَدَقَةٌ» “It is neither nothing less than 20 grams of gold, nor nothing less than 200 silver Dirhams as Sadaqa”. Also what was narrated by Bukhari upon the report of Yehya bin Umara bin Abu Al-Hassan: He heard from Abu Saeed, may Allah be pleased with him, saying: The Prophet ﷺ said: «لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ» “It is not less than 5 ounces in Sadaqa” and its amount is valued to be equal to 200 Dirhams; since each ounce is 40 Dirhams.
2. If the gold reached the Nisab of 85 grams or the silver reached the Nisab of 595 grams, paying Zakat for them is not obligatory until it reaches the Nisab where a year has passed over it, that is from the day the gold or silver has reached the Nisab then the counting of a year over it begins, meaning the Hijri year. So, if the money reached the Nisab in the 10th of Muharram for example, then Zakat becomes obligatory for it when the 10th of Muharram of the next Hijri year arrives… that is according to what At-Tirmidhi has narrated on the account of Ibn Umar, he said: “Whoever receives money is not obliged to pay Zakat for it until a year has passed over it at His Lord”. The amount of the obligatory Zakat in the gold and silver is the quarter of the tenth, that is from the Nisab of the silver it is 5 Dirhams, meaning 14.875 grams of silver, and from the Nisab of the gold it is half a Dinar, meaning 2.2125 grams of gold, and that is according to what has been narrated by Ibn Majah on the account of Abdullah bin Waqid, on the authority of Ibn Umar, and Aisha, that the Prophet ﷺ: «كَانَ يَأْخُذُ مِنْ كُلِّ عِشْرِينَ دِينَارًا فَصَاعِدًا نِصْفَ دِينَارٍ، وَمِنَ الْأَرْبَعِينَ دِينَارًا دِينَارًا» “Used to take from every 20 Dinars and more a half of a Dinar, and from 40 Dinars a whole Dinar”. Still, when At-Tirmidhi narrated it on the account of Ali, he said: The Prophet of Allah ﷺ: ” «فَهَاتُوا صَدَقَةَ الرِّقَةِ: مِنْ كُلِّ أَرْبَعِينَ دِرْهَمًا دِرْهَمًا، وَلَيْسَ فِي تِسْعِينَ وَمِائَةٍ شَيْءٌ، فَإِذَا بَلَغَتْ مِائَتَيْنِ فَفِيهَا خَمْسَةُ دَرَاهِمَ». “Bring the Sadaqa with tenderness: from every 40 Dirhams a whole Dirham, and there is nothing upon the 190 Dirhams, but if it reached 200 Dirhams, then there should be 5 Dirhams”.
3. As we have mentioned earlier, Zakat is obligatory on the gold and silver if they have reached the Nisab and this Nisab passed a year over it, and the Zakat is paid from the whole amount and not only what has surpassed the Nisab. So, whoever owns for example 170 grams of gold and a year has passed over it, then he will need to pay the Zakat of the 170 grams which is the quarter of the tenth of the amount. That is: 4.25 grams of gold or pay a whole Dinar, and he doesn’t pay only for the 85 grams surpassing the Nisab, meaning that he doesn’t bring out only 2.2125 grams of gold or half a Dinar… The situation is the same for the silver, as it is obligatory to pay the quarter of the tenth on the whole amount as long as it has reached the Nisab and a year has passed over it.
4. The Hukm (rule) of the Zakat on gold specified for pure gold of 24 karats, as well as the Hukm of the Zakat on the silver specified for pure silver, if the gold was mixed with other substances or the silver was mixed with other substances, the weight of those other substances is subtracted according to its amount, where whatever has remained after the subtraction has reached the Nisab. So, if a person owned 85 grams of 18 karat gold, it would not have reached the Nisab because the amount of pure gold in it is less than 85 grams… The Zakat on a block of gold of 24 karats is different from a block of the same weight and of 18 karats, and the pure gold when accounting for the Nisab would make the Nisab of the gold of 24 karats 85 grams, but the Nisab of the gold of 18 karats would be more than that because it is mixed with materials other than gold being a quarter of the amount. Therefore, the gold of 18 karats has pure gold in it equal to ¾ of the gold of 24 karats, and upon that the Nisab of the gold of 18 karats is 1 and 1/3 of the Nisab of the pure gold which is 113.33 grams. Upon that, whoever owning 85 grams of pure gold of 24 karats would have reached the Nisab, so if a year has passed over it, he will need to pay the Zakat of 2.5% of its weight, but the one who owns 85 grams of gold of 18 karats has not reached the Nisab until what he owns reaches 113.33 grams, and if a year has passed over it, then he has to pay the Zakat of 2.5% of its weight, and it is clear here that the meaning behind the Zakat is on pure gold.
5. The Zakat is an individual ritual (Ibada) which is not obligatory on the money of the Muslim until it has reached the Nisab, so if a man owns 60 grams of gold and his wife owns, for example, 60 grams of gold, then there is no Zakat on neither his money or her money, even if the total of which they have together has surpassed the Nisab. It is only when the money of either one of them only has reached the Nisab, then the Zakat becomes obligatory on the money that has reached the Nisab. So, if the money of the husband has reached for example and he came to own 120 grams of gold, then he is obliged to pay the Zakat on his money, and he doesn’t combine his wife’s money; the 60 grams of gold.
6. If the money qualified for Zakat is paper currency, or trading merchandise, it is considered either Nisabs that is either the Nisab of the gold or the Nisab of the silver. However, if both Nisabs differ such as what is happening nowadays where the Nisab of the silver is very less in value than the Nisab of the gold, what I see if that the estimation shall happen with the least of the Nisabs, meaning the Nisab of the silver and not the gold. I say the least of the Nisabs because if the Nisab reached the lowest then it became qualified for Zakat and it is prohibited to bypass it in order to wait for the higher Nisab. He shall rather record the date when it qualified for Zakat, then after one year passing, he should pay the Zakat, as the Zakat is a right for the poor and the needy… ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ…﴾ “Zakat are only for the poor and the needy…” [At-Tawba: 60], ﴿وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ * لِلسَّائِلِ وَالْمَحْرُومِ﴾ “And those in whose wealth there is a known right * For the needy and the deprived” [Al-Ma’arij: 23-24], and the Prophet ﷺ said: «فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ» “And inform them that Allah has mandated upon them a Sadaqa (charity) from their money which is taken from their rich and given back to the poor.” (Narrated by Bukhari). Upon this, it is the benefit of the rightful owner that is taken into consideration, and based on that the Nisab is calculated based on the lesser amount, meaning that it is calculated for the Nisab of the silver.
7. As for the method of calculating the Zakat, when the money reaches the Nisab the year count starts, so if the money reached its Nisab on the 10th of Muharram of the year 1437 AH, then paying Zakat on it becomes obligatory on the 10th of Muharram of the next Hijri year of 1438 AH. If the amount money has increased, it will join the previous amount and are counted as together when a year has passed over it. For example, if a person owned 100 grams of gold starting from the 10th of Muharram of the year 1437 AH, then used this gold in a trade where he gained an additional 150 grams until the 10th of Muharram of the next Hijri year 1438 AH, he must pay the Zakat of 250 grams of gold because the new money is the result of the old money, and so the rule is applicable to it… However, if new money was gained after the 10th of Muharram of the year 1437 AH without it being earned from the previous money, such as being gifted to him or he inherited it, then this new money has its own year to pass over it. So, if he owned it for example on the 10th of Shaban of the year 1437 AH, then he must pay Zakat for it on the 10thof Shaban of the year 1438 AH and not on the 10th of Muharram in the year 1438 AH because the date accounted for both monies are different…
8. Since it is allowed to hasten in paying the Zakat before a year has passed, it is allowed to pay the Zakat on the 10th of Muharram for the original Nisab and to hasten paying the Zakat of the money that was gifted or inherited on the 10th of Muharram instead of waiting until the 10th of Shaaban. As for hastening the Zakat, there are several Sharia evidence, some of which are:
- Al-Bayhaqi mentioned in As-Sunan Al-Kubra on the account of Ali: “Al-Abbas, may Allah be pleased with him, asked the Prophet of Allah ﷺ about hastening (the payment of) his Sadaqa before a year has passed over it, and he ﷺ gave him permission to do that.”
- Ad-Darkatni mentioned in his Sunan on the account of Hujur Al-A’dawi on the account of Ali, he said: The Prophet of Allah ﷺ told to Umar: «إِنَّا قَدْ أَخَذْنَا مِنَ الْعَبَّاسِ زَكَاةَ الْعَامِ عَامِ الْأَوَّلِ» “We have taken from Al-Abbas the Zakat of this year at the beginning of the year.”
Based on that, you can do the following to your money regarding the Zakat:
- Jot down the Hijri date when your money reaches the Nisab.
- After a whole Hijri year has passed, calculate how much money you have to see if it reaches the Nisab or not.
- Pay the Zakat of all this money that you have and not only of that which surpassed the Nisab, but rather the whole amount, meaning the Nisab and whatever surpassed it.
- After that, you calculate your money every year in this date and pay Zakat on them all if it has reached the Nisab or more.
9. If a person forgets the date of his money reaching Nisab, then he should estimate and take into consideration when making the estimate the interest of the beneficiaries of the Zakat because they have a right in receiving this money which has more priority over his right even though he is the owner of this money… Therefore, if his estimation is somewhere between the months of Muharram and Shabaan, let him make the beginning of the year at the beginning of the month of Muharram and not the month of Shabaan, as this is better for him in his Deen, bi’thinallah.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
02 Safar 1437 AH
14/11/2015 CE
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Q&A: Change with Relation to Actions and Achieving Results
Question: Does “Change” fall under the sphere that man dominates? If so, can man control the time and place of change? Furthermore, if an extended period of time passes and change does not occur, does this indicate that something is wrong with the people working towards it? Or does “Change” fall under the sphere that dominates man? If this is the case, then what is this verse referring to?
إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ
“Truly, Allah does not change the situation of a people until they change what is within themselves first” [Ar-Ra’ad, 13:11]
Answer: If the word “Change” mentioned in the question is referring to “working towards change,” then yes, it falls under the sphere that man dominates. The Akham Shari’ee related to this are clear.
On the other hand, if the word is referring to “achieving change,” then this is not correct, since achieving change falls under the sphere that dominates man. Man may work and work, exerting serious and dedicated effort, but none of the expected change may occur as he was hoping, or change might occur after a short or prolonged period of time.
It is man’s responsibility to account himself before he is held to account; he avoids luxuries and focuses on serious work, he tries one style of da’wa and discards another, he changes his actions if he sees a weakness in it, and he strengthens his connection to Allah سبحانه وتعالى. But all this is nothing more than his implementing the Hukum Shari’ee that stipulates the obligation to work to change the evil into good, and change the falsehood into truth.
As for achieving this with certainty – at a defined point in time, today or tomorrow, in one place or another – none of this falls under the sphere that man dominates, but rather falls under the sphere that dominates man.
The evidence from the Islamic texts for this comes from the Seerah of the Messenger of Allah صلى الله عليه وسلم and his actions. The Messenger of Allah صلى الله عليه وسلم started conveying his message in Makkah, continuing his work there for over ten years, but, despite this prolonged period of time, change did not occur. It is not possible to conclude here that the Messenger of Allah صلى الله عليه وسلم made a mistake in his strategy or method.
Furthermore, the Messenger of Allah صلى الله عليه وسلم directly sought Nusrah (support from the people of influence and power) himself from the tribes in the region around a dozen times. Despite all this effort, these tribes did not respond favorably, and change did not occur – some of these tribes even responded very negatively. It is not possible to conclude here that the Messenger of Allah صلى الله عليه وسلم made a mistake in his strategy or method.
Following this, those well-known few (Ansar) arrived in Makkah, and the first Bay’ah of Al-‘Aqaba took place, then the second, and Mus’ab (ra) achieved more change in a single year in Madina than the Messenger of Allah صلى الله عليه وسلم achieved during his entire time in Makkah – despite the fact that the work of Mus’ab (ra) cannot be compared in any way to the work of the Messenger of Allah صلى الله عليه وسلم. After this, the Islamic State was established in Madina, and not in Makkah.
Therefore, working for change is achieved by refining one’s actions and perfecting them, improving the styles and means, and working in more than one place. All these things fall under the sphere that man dominates, thus he is accounted for them, and is responsible to put in serious and dedicated effort towards them, unaffected by the length of the path, unhindered by the difficulties of the journey, unimpeded by the trials and tribulations, never weakening in resolve. He remains a colossal pillar, upright and strong, standing firm on the truth like the mighty mountains, accounting himself day and night on the quality of his actions, putting his Tawakkul (trust) in Allah سبحانه وتعالى, praying during the late nights and parts of the day, praying for victory, and asking Allah سبحانه وتعالى to bless him with the honor of being involved in it.
Achieving change falls within the sphere that dominates us. We have no capacity to achieve it today or tomorrow, not in this place or that, and therefore it is incorrect for us to become frustrated or pessimistic if the waiting period becomes extended or if the difficulties become numerous; rather, we continue our work, with truthfulness, sincerity, seriousness and dedication, perfecting our styles and means, and double checking them constantly…and Allah سبحانه وتعالى takes care of the righteous.
An extended period of waiting does not necessarily indicate that the work undertaken by the person has failed or is incorrect. The Messenger of Allah صلى الله عليه وسلم worked for change in Makkah, and they stood against him; he صلى الله عليه وسلم sought Nusrah more than ten times, and they rejected him…and even became violent; the Nusrah in Madina followed this – not Makkah, where he صلى الله عليه وسلم originally began as a Prophet and Messenger…and not one person would ever consider the idea that the Messenger of Allah صلى الله عليه وسلم had failed or was wrong, or that Mus’ab had “better” actions!
As for the Ayah:
إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ
“Truly, Allah does not change the situation of a people until they change what is within themselves first” [Ar-Ra’ad, 13:11]
it is referring to a Hukum Shar’iee: Whoever wishes to bring about change, then it is upon them to work with seriousness and dedication, honesty and sincerity, as Allah سبحانه وتعالى does not change the situation of the lazy and those who are asleep, but rather He سبحانه وتعالى changes the situation of those who work hard, exhausting their efforts with truthfulness and sincerity.
In conclusion:
1- Working to bring about the desired change is a Fard (obligation), and falls under the sphere that man dominates.
2- Achieving change today or tomorrow, in this place or that, falls under the sphere that dominates man; therefore it is not permissible to give up or to stop working if the wait becomes prolonged.
3- The extended wait for change to occur does not necessarily indicate that there is something wrong with those working towards it; rather it is as Allah سبحانه وتعالى says in the verse:
إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
“Truly, Allah will accomplish His Matter. Indeed Allah has set a measure for all things.” [At-Talaaq, 65:3]
4- Allah سبحانه وتعالى does not bring about change through those who are lazy and sleeping, rather He grants change through the hard working, the honest and the sincere.
And Allah سبحانه وتعالى is the overseer of success.
6th of Rabi’ Al-Awwal, 1430 Hijri
2/3/2009 -
Q&A: Is it Permissible for a Menstruating Woman to Read Quran from the Internet or Mobile Phone?
Answer to the Question:
Is it Permissible for a Menstruating Woman to Read Quran from the Internet or Mobile Phone?
To: Raheeq Em YousifQuestion:
Assalaamu Alaikum Wa Rahmatullah Wa Barakatuhu,
I would like to inquire about the Shariah rule because I am confused… Is it permissible for the menstruating woman to read Quran from the internet or a mobile phone? I would like an answer. Wa Salaamu Alaikum Wa Rahmatullah
Answer:
Wa Alaikum us Salaam Wa Rahmatullah Wa Barakaatuhu
To answer the question three points must be made clear:
Reciting of the Quran orally i.e. not from the Mushaf, the touching of the Mushaf and reading Quran from it, and the carrying of laptops or mobile phones that contain Quran application and reading from it.
1- As for the rule of reciting Quran orally by the menstruating woman, it is an issue of dispute between scholars, some say it is forbidden while others allow it, and my outweighed opinion on the issue is that the oral recitation of the Quran by the menstruating woman is forbidden. Extracted by Al-Hakim in Al-Mustadrak on the authority of Sulaiman Bin Harb, and Hafs Bin Amr Bin Mara, from Abdullah Bin Salama, he said: We came to Ali (ra), myself and two other men, Ali (ra ) said:
«كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْضِي الْحَاجَةَ، وَيَقْرَأُ الْقُرْآنَ، وَيَأْكُلُ اللَّحْمَ، وَلَمْ يَكُنْ يَحْجُبُهُ عَنْ قِرَاءَتِهِ شَيْءٌ لَيْسَ الْجَنَابَةُ»
“The Messenger of Allah (saw) used to answer the call of nature, and recite Quran, and eat meat, and nothing stopped him from reciting it except the state of impurity (Janaba)”. Al-Hakim said this Hadith is of Sahih isnad (transmission), and it is authenticated by Adh-Dhahabi. What is clear from the Hadith of the Prophet (saw), that he (saw) used to recite Quran orally except when he was in a state of impurity; which means that it is forbidden for the impure person to recite Quran, and what applies to the impure person applies to the menstruating woman in terms of recitation of the Quran.
So my preponderant opinion is that the menstruating woman not to recite the Quran.
2- As for touching the Mushaf (Book) by the impure person and the menstruating woman is not permitted, it is Haram due to the saying of Allah (swt):
﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ﴾
“None touch it except the purified” [Al-Waqi’a: 79].
And due to the noble Hadith on the authority of Imam Malik in Al-Muwatta from Abdullah Bin Abi Bakr Bin Hazm, that in the message written by the Messenger (saw) to Amr Bin Hazm:
«أَنْ لَا يَمَسَّ الْقُرْآنَ إِلَّا طَاهِرٌ»
“That only the purified person may touch the Quran”.
In another narration by Malik in Al-Muwatta, by the full name of Abdullah, as the following: (from Abdullah Bin Abi Bakr Bin Muhammad Bin Amr Bin Hazm), and by the authority of At-Tabarani in Al-Kabeer and As-Sagheer from Salim Bin Abdullah Bin Omar by the version: “from Sulaiman Bin Musa, I heard Salim Bin Abdullah Bin Omar narrating from his father, he said:
The Prophet (saw) said:
«لَا يَمَسُّ الْقُرْآنَ إِلَّا طَاهِرٌ»
“Only the purified person touches the Quran””.
Therefore it is preponderant that it is forbidden for the menstruating woman to touch the Quran and recites from it.
3- As for carrying the laptop or mobile phone which contains a Quran Application, the scholars have already discussed this issue that I like to start with, which is carrying of the Mushaf (Book) in a box or pouch; they have different opinions on it:
“The Hanafi and Hanbali schools follow the opinion that allows the impure or the one without Wudu to carry the Mushaf via a strap, or via a medium that is not attached to it, because the person will not be touching it, so he will be allowed to carry it similar to carrying the Mushaf among his luggage.
This is because what is forbidden here is touching of the Mushaf, and in this case there is no touching.
The Hanafi school of thought (madh’hab) says: If he carries it with a cover that is not sewed to it or it is inside a pouch, or the like, then it is not disliked to do so.
The Maliki and Shafi’i school and from a narration from Ahmad, they all follow that this is not permitted, the Maliki school says: only the purified carries it even if it was on a pillow or similar, like the Mus’haf’s stand, or by an attached or unattached cover.
And so said the Shafi’i school, what is correctly known of them: It is not permitted to carry or touch the pouch or box that contains the Mus’haf i.e. if they were prepared for the purpose of carrying the Mus’haf i.e. one is not allowed to touch or carry a box for the purpose of carrying the luggage which includes the Mus’haf.”
It is clear that there is a fiqhi difference of opinion in this issue, what I outweigh is that it is permitted to carry a mobile phone without the state of purity even if it contains Quran application program because it does not take the rule of the Mus’haf. The reality of the program stored in the mobile phone memory is not like the writing, and the mobile phone contains many programs as well as the Quran and it is used in many things other than reading the Quran and does not take the rule of the Mus’haf, with the exception of two cases:
First:
when the Quran program is opened and the emergence of the Quranic text on the screen of the device:
In this case, the written text takes the rule of the Mus’haf because it is a written text, and touching the screen with the written text is forbidden except for the purified, because it serves as the writing on the paper, sheets and leather, which the Quran is written on, and therefore if the mobile phone holder wanted to read the Quran on it by opening the screen, is not permissible for him, except in a purified state. This is also the case if the the screen is open to the Quranic text it must not be carried except in a purified state.
If the mobile phone is not open to the Quranic text:
In this case it may be carried by the impure person even if the Quran program is within the stored programs, because understanding the reality (manat) of the mobile phone, if the Quranic text is not on the screen, then this reality differs from the reality of the Mushaf.
Second:
The mobile phone does not contain except the Quran program, where it appears on the screen for reading, in other words that the phone is only used to read the Quran and it has no other programs. In this case, the impure person is not permitted to carry it.
This is what I outweigh on the issue, Allah Knows best He is Most Wise.
Wassalaam Alaikum wa Rahmatullah wa Barakatuhu
Your brother,
Ata Bin Khalil Abu Al-Rashtah17 Dhul Hijja 1434 AH – 1/10/ 2013 CE
-
Victory (Nasr) – Its Meaning, Cause, Two Conditions and Preventions
بسم الله الرحمن الرحيم
Victory (نصر Nasr); Its Meaning, Cause, Two Conditions and Preventions
Abdul Karim Abu Mus’ab from Al-Waie Issue 384
(Translated)
We say, whilst Tawfeeq is from Allah (swt), that because of influencing cultures upon the Muslims and their distance from abiding by the Laws of Allah (swt), the understanding of Victory (نصر Nasr) has become confused within many. This further leads to disputes over how to achieve Victory. The misunderstanding has also affected attitudes towards what has befallen the Islamic world in our time.
Some Muslims consider Victory as a divine gift, bestowed by Allah (swt) upon whom He (swt) wishes from His servants, without merit, preparation, trials and tribulations. This understanding is incorrect in light of the verse,
﴿وَلَوْ يَشَاءُ اللَّهُ لاَنتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ * سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ * وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ * يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ﴾
“And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah – never will He waste their deeds. He will guide them and amend their condition. And admit them to Paradise, which He has made known to them. O you who have believed, if you support Allah, He will support you and plant firmly your feet.” (Surah Muhammad 47:4-7).
Victory is from Allah (swt) and it has its Legal Prerequisites. It is not sought by mere wishful thinking such as that by the People of the Book. Allah (swt) said,
﴿لَيْسَ بِأَمَانِيِّكُمْ وَلاَ أَمَانِيِّ أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلاَ يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلاَ نَصِيرًا﴾
“Paradise is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a Naseer (نصير Granter of Victory).” (Surah Nisa 4:123).
Some think that the current reality will not allow Victory and that it is far away and so they have submitted to circumstances. Others link it to the coming of the Mahdi, the Hadiths about the End of Time and sayings in addition to these.
However, if we direct attention to the tide of history and the struggle of civilisations, we would see a universal rule regarding the rise and fall of states. There has neither been a state that has dominated all of human history, nor has there been a state that continued without an end. The changing of circumstances is a rule from the rules of Allah (swt) for human society. At times, Victory may be for the people of Falsehood and, at other times, for the people of the Truth. However, the final consequences are for those who hold to the Truth as long as they are firm upon it. This is a divine law that is a fixed law that neither favours anyone, nor excludes anyone, but by His (swt) permission. Whosoever falls under the scope of this law, it is applied upon him as it applies upon others, as is understood from the verse,
﴿إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ وَتِلْكَ الأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ وَاللَّهُ لاَ يُحِبُّ الظَّالِمِينَ﴾
“If an affliction should touch you – there has already touched the [opposing] people a affliction similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs – and Allah does not like the wrongdoers.” [Surah Aali-Imran 3:140]
So, we found that it is necessary to shed light on the concept of Victory generally.
Victory (Nasr) carries many linguistic meanings, including help and support. However, by convention, Victory is conquering the enemies, overcoming them and gaining superiority. The word Nasr is found in the Quran with its derivatives in many different places.
As for Nasr by Islamic Legal definition, it is mentioned eleven times in the Quran. It varies in every place, depending on the context of the verse and what is of importance from its meaning:
Firstly: Protection and Defence, and most of these were in reference to threaten the kuffar and wrongdoers in several ways:
1- In the Seeghatul Nafee (صيغة نفي Form of Denying) of the protection from the torment of the Hereafter as in the verse,
﴿يَوْمَ لاَ يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلاَ هُمْ يُنصَرُونَ
“The Day their plan will not avail them at all, nor will they be helped.” [Surah at-Tur 52: 46]
2- In the form of denying self-ability to defend torment as in the verse,
﴿وَيَا قَوْمِ مَنْ يَنصُرُنِي مِنْ اللَّهِ إِنْ طَرَدْتُهُمْ أَفَلاَ تَذَكَّرُونَ﴾
“And O my people, who would protect me from Allah if I drove them away? Then will you not be reminded?” [Hud: 56:30]
3- In the form of avenging against oppression,
وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُوْلَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ﴾
“And whoever avenges himself after having been wronged – those have not upon them any cause [for blame].” [Surah ash-Shura 42:41]
4- In the form of help and assistance,
﴿مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنصُرَهُ اللَّهُ فِي الدُّنْيَا وَالآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لِيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ﴾
“Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter – let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?” [Surah al-Hajj 22:15]
And here the Ulema’a mentioned a difference between Victory (نصر Nasr) and Help (إعانة). So, Victory is only in the case of adversarial struggle, whilst Help is in all other cases. Thus, Help is more general than Victory.
Secondly: Victorious (غلبة Ghalbah) and Triumph (ظفر Zafar): This meaning comes to mind when you hear the word Victory, as in the verse,
﴿وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلاَّ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾
“And Allah made it not but good tidings and so that your hearts would be assured thereby. And Victory is from none but from Allah . Indeed, Allah is Exalted in Might and Wise.” [Surah al-Anfaal 8:10].
This confirms the confining of the reality of Victory to being from Allah (swt) alone.
Thirdly: Mushtaqaat (مشتقات Grammatical Derivatives) of Victory: There are many in the Quran, so we mention some of them only, by way of example: Fatah (فتح Conquest), Tamkeen (تمكين Establishment), Rise (ظهور), Fawz (فوز Winning), Furqan (فرقان Criterion), Nijaah (نجاة Deliverance), Victorious (غلبة Ghalbah)…
From the aforementioned, and from the Usuli (Foundation of Jurisprudence) definition of Sabab (سبب Cause), Sabab is, ما يلزم من وجوده الوجود، ومن عدمه العدم لذاته “that whose existence necessitates the existence and whose absence necessitates the absence by itself” So, we find that the Cause of Victory is in the Hand of Allah (swt) exclusively. And the Thaman (ثمن Price) for granting of Victory for His Deen has two conditions. The Usooli definition of the Shart (شرط Condition) is ما يلزم من عدمه العدم، ولا يلزم من وجوده وجود ولا عدم لذاته “that whose absence necessitates the absence but whose existence does not necessitate the existence, but not by the absence of itself.” Victory is the result of its Granter, which is Allah (swt). The two conditions for Victory are:
1- The Eman (إيمان Belief) that holds us to obey Allah (swt) and use Him alone and give Him recognition, and that’s in the verse,
﴿وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلاً إِلَى قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَانتَقَمْنَا مِنْ الَّذِينَ أَجْرَمُوا وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ﴾
“And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers.” [Surah Ar-Rum 30:47]
2- The strong I’adaad (إعداد Preparation) in its general meaning, a preparation which is achievable, though not arriving at perfection in preparation. Allah (swt) said,
﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لاَ تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ وَمَا تُنفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لاَ تُظْلَمُونَ﴾
“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.” [Surah al-Anfaal 8:60]
Victory has many types, including:
1-The Victory which Allah (swt) has promised us; the one we seek to deserve and the one for which we have fulfilled both conditions: Eman and preparing available power. Any negligence in this matter will result in Victory not coming to be. Our example is that of Uhud, where some Companions (ra) fell into error when the archers left their positions and violated the order of the Prophet (saaw). And also in Hunayn, when they fell into small shirk, because they were impressed by their opponents’ power.
2- There is also a preferential Victory. Here, it is the Wisdom of Allah (swt) that requires a party to be victorious over another party. By way of example are the verses,
﴿غُلِبَتِ ٱلرُّومُ * فِيٓ أَدۡنَى ٱلۡأَرۡضِ وَهُم مِّنۢ بَعۡدِ غَلَبِهِمۡ سَيَغۡلِبُونَ * فِي بِضۡعِ سِنِينَۗ لِلَّهِ ٱلۡأَمۡرُ مِن قَبۡلُ وَمِنۢ بَعۡدُۚ وَيَوۡمَئِذٖ يَفۡرَحُ ٱلۡمُؤۡمِنُونَ﴾
“The Byzantines have been defeated. In the nearest land. But they, after their defeat, will overcome. Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice.” [Surah ar-Rum 30:2-4]
3- There is a Victory for the principle, whereupon the human-being dies upon the principle, such that he is granted victory by Allah (swt). The example is like the people of Ukhdood, who all died, but won a Victory for the principle, because they have confirmed their Eeman in Allah (swt).
These are the types of Victory, but the Victory that Allah (swt) has promised us, and the one that was foretold by His Noble Messenger (saaw) is of the first type i.e. the victory that we are seeking to be deserving of and we ask Allah (swt) that it comes soon.
We will now discuss the relationship of Victory with tribulation, struggle and human effort. It is a firm fact from the Qur’an that there is no victory without tribulation. Yet, there are those who say: Is it necessary for us to be tested in order to attain victory? Yes, the Sunnah of Allah (swt) necessitates that there must be adversity and anguish, so that nothing of effort or energy is spared. Then victory comes after despair through all apparent reasons. Allah said,
﴿أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ﴾
“Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were afflicted by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, “When is the help of Allah?” Unquestionably, the help of Allah is near.” [Surah al-Baqarah 2:214]
Were it not for Allah (swt) fighting the people of Falsehood by means of the people of Truth to overcome the people of Falsehood and Corruption, who oppress the righteous, the land would have been corrupted. That is why we find struggle before victory, that is, the truth strives against the Falsehood such that the struggle becomes more intense and direct. It is then when Allah (swt) supports the Truth with His Victory in speech, action and outcome. As He (swt) said,
﴿ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِم بِغَيۡرِ حَقٍّ إِلَّآ أَن يَقُولُواْ رَبُّنَا ٱللَّهُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّهُدِّمَتۡ صَوَٰمِعُ وَبِيَعٞ وَصَلَوَٰتٞ وَمَسَٰجِدُ يُذۡكَرُ فِيهَا ٱسۡمُ ٱللَّهِ كَثِيرٗاۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓۚ إِنَّ ٱللَّهَ لَقَوِيٌّ عَزِيزٌ﴾
“[They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah .” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely grant Victory to those who support Him. Indeed, Allah is Powerful and Exalted in Might.?” [Surah al-Hajj 22:40]
There are some misconceptions among Muslims today inherited through the concept of indifference. This is due to their ignorance of this Deen which is a divine approach to human life. Human effort must be within the limits of the material reality. As a result, in order to achieve human victory, a group from the people must carry this Deen and believe in it with full Eman, be tested within it until they are upright upon it, strive in achieving it in the hearts of others; thus, prevailing upon themselves with their steadfastness and adherence to the Deen. Then comes Victory, after human change is achieved, which is followed by divine change and victory being achieved, As He (swt) said,
﴿إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمۡ﴾ ‘Indeed, Allah will not change the condition of a people until they change what is in themselves.’ [Surah ar-Ra’ad 13:11]
Furthermore, there are Mawaani’a (موانعُ Preventions) in the way of Victory. In Islamic Jurisprudence, the Maania (مانع Prevention) is ما يلزم من وجوده العدم، ولا يلزم من عدمه وجود ولا عدم لذاته “that whose existence necessitates the absence but whose absence does not necessitate the existence and not by the absence of itself.” These include:
1. Dispute and division, Allah (swt) said,
﴿وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَنَٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡ وَٱصۡبِرُوٓاْۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ﴾
“And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.” [Surah al-Anfaal 8:46]
The dispute is the difference that creeps in between the Mujahideen in the Path of Allah after their gaining power, as Allah (swt) said,
﴿وَلَا تَنَٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡ﴾
“and do not dispute and [thus] lose courage and [then] your strength would depart.” [Surah al-Anfaal 8:46]
2. Ma’siyah (معصية Sin) and disobedience of commands. Here, the sin is a disobedience of the commands of Allah (swt) as well as the disobedience of the leadership’s commands of the leaders which do not anger Allah (swt), and which are not for the sake of gains of wealth and position and other than that.
3. Mawaalaah (موالاة Allegiance) to other than Allah (swt), and Itibaa’a (اتباع Adoption) of a path other than His (swt) Path. If we want Allah to support us, we must not be loyal to other than Allah (swt) and we not adopt other than His (swt) Path. Allah (swt) said,
﴿يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ بِطَانَةٗ مِّن دُونِكُمۡ لَا يَأۡلُونَكُمۡ خَبَالٗا وَدُّواْ مَا عَنِتُّمۡ قَدۡ بَدَتِ ٱلۡبَغۡضَآءُ مِنۡ أَفۡوَٰهِهِمۡ وَمَا تُخۡفِي صُدُورُهُمۡ أَكۡبَرُۚ قَدۡ بَيَّنَّا لَكُمُ ٱلۡأٓيَٰتِۖ إِن كُنتُمۡ تَعۡقِلُونَ﴾
“O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.” [Surah Aali Imran 3:118].
And there are further Preventions as well.
After all this distance from Allah (swt), how do we wonder where is the promised victory of Allah (swt)? Victory may be delayed a little upon those who work with the truth and try to resume the Islamic life, because Victory does not come by accident, but is subject to the Sunnah of Allah (swt) and divine laws. Allah (swt) only delayed Victory according to His Foresight and from its forms are:
1. that the Ummah has not yet matured to attain Victory, and if Victory was granted, the Ummah would not be able to protect it.
2. or that the Ummah did not crystallize in its conviction that even if all the forces of the world combined, Victory is not guaranteed without Allah (swt).
3. or that the Ummah was not sure that their connection to Allah is the only guarantee for its establishment after Victory.
4. or that until all falseness and deceit are exposed to us, as well as the people of falsehood in all its forms.
As for the haste in Victory, it is not a defect or Haraam (Forbidden), because man is hasty by his nature,
﴿وَيَدۡعُ ٱلۡإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلۡخَيۡرِۖ وَكَانَ ٱلۡإِنسَٰنُ عَجُولٗا﴾
“And man supplicates for evil as he supplicates for good, and man is ever hasty.” [Surah Al-Isra’a 17:11]
The Companions (ra) of the Messenger of Allah (saw) asked him (saw) to ask for Victory for them and supplicate for them, but he (saw) asked them to be patient. Khabbab bin Al-Art (ra) complained to RasulAllah (saaw) about their state while he was leaning against his sheet cloak in the shade of the Ka`ba. Khabbab (ra) said,“Will you ask Allah to help us? Will you invoke Allah for us?” He (saaw) said,
«كَانَ الرَّجُلُ فِيمَنْ قَبْلَكُمْ يُحْفَرُ لَهُ فِي الأَرْضِ فَيُجْعَلُ فِيهِ، فَيُجَاءُ بِالمِنْشَارِ فَيُوضَعُ عَلَى رَأْسِهِ فَيُشَقُّ بِاثْنَتَيْنِ وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الحَدِيدِ مَا دُونَ لَحْمِهِ مِنْ عَظْمٍ أَوْ عَصَبٍ وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَاللَّهِ لَيَتِمَّنَّ هَذَا الْأَمْرَ، حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ لَا يَخَافُ إِلَّا اللَّهَ أَوِ الذِّئْبَ عَلَى غَنَمِهِ، وَلَكِنَّكُمْ تَسْتَعْجِلُونَ»
“Among those who were before you a (believer) used to be seized and, a pit used to be dug for him and then he used to be placed in it. Then a saw used to be brought and put on his head which would be split into two halves. His flesh might be combed with iron combs and removed from his bones, yet, all that did not cause him to turn away from his Deen. By Allah! This Deen (Islam) will be completed (and triumph) till a rider (traveller) goes from San`a’ (the capital of Yemen) to Hadramout fearing nobody except Allah and the wolf lest it should trouble his sheep, but you are hasty.” [Bukhari]
After this simple clarification, we say: Yes, Allah’s (swt) Victory is coming inevitably when we satisfy His Conditions. However, the change begins from human beings such that each of us takes it upon ourselves to be a part of the group which carries the call to the Deen of Allah with all sincerity, and the sin falls of his shoulders due to him working with those who are working. Amongst them are those who do their very best and in these days many false masks, empty slogans and empty content have been exposed such that little is left in the arena. With a simple effort, the brother of the believer can find this group which has a clear project, an ideological goal, and which does not deviate from the Book of Allah (swt) and the Sunnah of His Noble Messenger (saw). InshaaAllah, perhaps Allah (swt) has Good for you and enlighten for you insight, for you are the one who is requested to undertake effort and collective societal action for change, and your work is a vindication for your protection. And Allah is behind all purpose.
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Q&A: The Budget in the Khilafah State
بسم الله الرحمن الرحيم
The Answer to the Question:
The Budget in the Khilafah State
To: Tahsin Hasan Hadyah
(Translated)Question:
Bismillah Ar-Rahman Ar-Raheem… As-Salaam Alaikum Wa Rahmatullah Wa Barakaatuhu Please explain the meaning of what is mentioned below:
In the book The Economic System in Islam, it mentions the following statement regarding the State budget:
“As for the Islamic State, she does not draw up an annual budget because the matter does not require a specific law for the budget each year. The budget does not get proposed to the Ummah’s Council, nor is the Council’s opinion sought. This is because the budget with all its articles and sections, and the funds included in each of them, is law in the democratic system. It is a law for one single year. The law in the democratic system is enacted by Parliament, and that is why the matter is required to be proposed to Parliament for ratification. The Islamic State does not need this, because the Treasury’s revenues are levied according to the Shari’ah rules stipulated by text and they are paid out according to the Shari’ah rules stipulated by text. All of these are permanent Shari’ah rules; hence, there is absolutely no room for opinion seeking with regard to the revenues and with regard to the expenditures. The sections in the budget are formed of permanent sections that have been determined by permanent Shari’ah rules. This is as far as the Budget sections are concerned; as for the appropriations of the budget and the amounts included in each appropriation as well as the matters for which these amounts are allocated in each appropriation, all of this is down to the opinion and the Ijtihad of the Khalifah. This is because it is part of looking after people’s affairs, which Shari’ah had conferred upon the Khalifah to decide based on what he deems fit; and his order is binding and must be executed.”
In the book Funds in the Khilafah State, it mentions the Diwan of the general budget as follows: The Diwan of the general budget, the Diwan of general accounting, and Diwan of supervision. As for the Diwan of the general budget;
“The Diwan of the General Budgets, General Accounts and Control: The Diwan of the general (budget is responsible for the preparation of the future budget of the State, according to the Khalifah’s opinion, in terms of estimating the State’s revenues and expenditure, comparing the overall and real revenues and expenses with that budget, and monitoring the total revenues of the State and its real expenditure. This Diwan would be affiliated to the Dar ul- Khilafah.”
This Diwan is part of Dar Al Khilafah; therefore I see a contradiction between the two books, the first is negating the existence of a state budget and the second is agreeing to the existing of a state budget, please explain the matter. Thanking you immensely … Abu Hassan
Answer:
Wa Alaikum us Salaam Wa Rahmatullah Wa Barakaatuhu
First: In order for the answer to be clear, we mention the following:
- The budget in general includes the revenue and expenditure, each has chapters and sections.
- The chapters on the revenues are related to sources of revenue, and the sections are related to the revenues specified for the expenditure on the state departments and looking after the affairs of the people. The chapters of expenditure are related to how to spend it internally, and the sections are related to specifying the type of departments to spend on and to control the expenditure according to what it is required for.
- In the democratic capitalist states and their likes, the Parliament convenes and agrees on the chapters of the budget and its sections in the revenue and expenditure, i.e. it decides the yearly sources of revenue, such as saying they come from such taxes, and from such loans, and from such aids, and from such general sectors… and so on. Then they allocate from the sources specific cost for example to build roads with a certain sum, and to give a sum for some factories and so on. It decides how to spend it and allocates the expenditure and control it according to their requirements, this is what takes place in current states.
- In Islam, the chapters of the budget, its revenue and expenditures are fixed and permanent, it is not permissible to take funds from other than these sources, and it is not permissible to spend in other than a Shariah way:
- As for the chapters of revenue, they are specific sources of the public ownership and state ownership, like Kharaj and Fai’… also Zakat. These sources are permanent and are not decided upon by the Khaleefah nor Majlis Al-Ummah. As for its sections like to estimate the revenue in a year, like the expected oil or expected Kharaj in this year, this is permissible. Or to allocate the specific revenue to some of the sectors, this is permissible. This is why the chapters of the budget have no set yearly budget because it does not change neither by increase or decrease. As for its sections, like estimating what it produces or distributed over the state affairs and looking after the affairs of the people, this is permissible.
- As for the chapters of expenditure, it is also specified in Islam by Shariah rules, and they are related to how to spend the sources of income of the public ownership, and state ownership and from Zakat, and the Khaleefah or Majlis Al-Ummah cannot violate this. As for its sections in terms of which sectors to spend on and the control of expenditure so as to not go beyond its allocation, the Khaleefah can specify it with his opinion and Ijtihad and he can consult Majlis Al-Ummah so that it can decide on the amount of expenditure over the project, and on the amount to be allocated to other projects and so on.
I.e. that there is a section in the budget that neither Majlis Al-Ummah nor the Khaleefah can decide on which is the chapters of the budget, and there is a section whereby the Khaleefah can decide on and can consult Majlis al-Ummah in and it is in the sections of the budget.
Second: this is clarified by what was mentioned in The Draft Constitution Article 36, point (F), this is the text:
“He [Khaleefah] is the one who adopts the Shari’ah laws according to which the budget of the State is decided, beside the sections of the budget and the amounts allocated to each aspect, irrespective to whether it was related to revenue or expenditure.” End of quote.
This is detailed in article 148, and this is its text: “Article 148: The budget of the State has permanent chapters determined by Shari’ah rules. As for the sections of the budget, the amounts allocated for each section, and the issues of each section covered by these amounts are left to the opinion of the Khalifah and his Ijtihad.”
And in its explanation it mentions: “As for the preparation of this budget in terms of its chapters, sections and amounts which are drafted, these have been decided by the Shari’ah laws. So the Shari’ah laws introduced and decided income such as land taxes and booty, and expenditures were introduced and decided how it should be spent, and it was confirmed what must be spent upon and what needs to be spent upon if the money is found to do so. The income and expenditure were introduced and decided by the Shari’ah rules, and therefore the chapters of the budget are permanently based upon that, since the Shari’ah decided them and the Shari’ah rule is permanent and does not change.
As for the sections, which are the branches which branch off from them such as the land tax upon the land with a natural water supply, and the land tax upon irrigated land, or anything similar, the Khalifah can draft them, since they are part of the management of the affairs which have been left to his opinion and Ijtihad. In the same manner, the amounts which are drafted are done so according to his opinion and Ijtihad, such as how much the Jizya and land tax would be, and anything similar, since it is part of what he is responsible for. Accordingly, the evidences for the Shari’ah rules are regarding the income and expenditure of the Bayt Al-Mal, and the control over whatever is in the Bayt Al-Mal that the Shari’ah did not specify is left to the opinion and Ijtihad of the Khalifah.”
“These three evidences: the evidences regarding the income, those regarding the expenditures, and the evidence that the Imam is responsible for governing the affairs, are the evidences for this article. As
long as the Khalifah has the right to draft the sections of the incomes and amounts which are drafted in each section according to his opinion and Ijtihad, then there is nothing to prevent the drafting of an annual budget for the State including its sections and the amounts for each section, whether that is for the income or expenditure. What would be prohibited is drafting an annual budget for the sake of new chapters, and not its income and expenditure, since these chapters have been decided by the Shari’ah rules and so they are permanent.” End of quote.
Hence it is permissible for the state to draft a budget set by the Khaleefah in its sections and branches, according to his opinion and Ijtihad, and it is permissible for it to be annually, and this is what is appropriate because many of the funds in Islam are collected once in the year, like Zakat, Jizya. It is best that the budget is annual with the emphasis here that what is meant by a year hear is the Hijri year and not the Christian year, i.e. that it is best that the Khilafah set its budget every Hijri year and this is what is meant by the above.
Third: hence based on this it is understood the negation of the budget mentioned in the book, The Economic System, it is a negation of the budget as is in the democratic states, where it is produced by a law annually by the Parliament and it determines the chapters, sections, terms, costs needed by the terms and chapters. And this is not acceptable in Islam because Shariah explained the chapters of the budget and they are permanent, so it does not draft it annually in a budget, as for the chapters, terms, costs needed by the terms and chapters as mentioned in the book:
“…they are all subject to the opinion of the Khaleefah and Ijtihad, because it comes under looking after the affairs, which the Shariah has authorized the Khalifah to decide on according to his opinion and his opinion must be implemented.”
Here the negation is for making the budget a law in its chapters, sections and branches, and that the parliament is the one that issues this law, as is the case of drafting and preparing the budget in the democratic states.
Fourth: Therefore it is understood from the drafting of the budget in the book, Funds in the Khilafah State, “budget is responsible for the preparation of the future budget of the State, according to the Khalifah’s opinion, in terms of estimating the State’s revenues and expenditure, comparing the overall and real revenues and expenses with that budget, and monitoring the total revenues of the State and its real expenditure.” What is meant by the budget here is its chapters, branches, costs that are needed by those terms or the chapters according to the opinion of the Khaleefah and Ijtihad. And the presence of a budget with this reality is not negated in the book, The Economic System In Islam, where it mentions at the end of the chapter on “State Budget” the following: “…The Khalifah reserves the right to determine the appropriations and their items, whenever it is required…”
This is the role of the mentioned Diwan in the book, Funds in the Islamic State, in terms of the existence of a “budget” that is drafted by the Khaleefah according to his opinion and Ijtihad when the interest requires, but not in the chapters of the budget but in its sections.” End of quote.
In summary: it is not permissible to set an annual budget for the chapters of the budget because they are permanent in Islam and are explained in the Shariah rules, it is prohibited to add to them or to remove from them. It is permissible to set a yearly budget for its sections, expected costs from the sections of revenue during the year, in addition to the costs specified for the sections of revenue during the year.
I pray that the answer is clear. And in any case, if we find that there is a need for more clarity in our books, we will study the matter insha’Allah
Your brother,
Ata Bin Khalil Abu Al-Rashtah
28 Ramadhan 1436 AH
15/07/2015 CE -
Q&A: Zakat on Secured Currency; The Lands which the Islamic State Lays its Hands on
Question:
Assalamu alaikum wa rahmatullah wa barakatuhu my dear respected brother. I became confused on two matters for which I would like you to please clarify them, may Allah سبحانه وتعالى reward you with all good and help you.
The first matter is related to the Zakat on secured paper currency. It is mentioned in the book “Funds in the Khilafah State” that the representative paper currency is treated the same as gold or silver because it represents either gold or silver. This is clear. It is also mentioned that Zakat on compulsory paper currency is obligatory because it is linked to the currency ‘Illah, and its value is evaluated with gold or silver depending on its purchase value in the market and its Zakat is calculated after the Nisab and the passing of one year. This is also clear. As for the “reliable paper currency” which has a specific cover of gold and silver according to a specific proportion which is less than the nominal value of currency as determined by the State or by the entity authorized to do so by the State. For example, assuming that one Jordanian Dinar was issued by the State to equal to one gold Dinar but it adhered to covering it by 50%, i.e. by one-half of a Gold Dinar, so the Jordanian Dinar was divided to half, the first half is considered representative paper currency, and the second half is considered compulsory paper currency.
When the book explored the Zakat of this money, it considered the representative half only and did not address the other compulsory half, although it has a market value and has fulfilled the currency characteristic, it was still not considered. Please clarify this.
The second matter is related to lands and properties (individual, public and state). Two points were cited regarding the lands that belong to the Islamic State. The first: there is no fourth type of properties. Secondly: that all of these lands belong to one of the three properties. It is mentioned in the book Funds in the Khilafah State: 1- Types of State Property: deserts, mountains, sea coasts (beaches) and uncultivated (barren) land not owned by individuals, which the State has laid its hands on legitimately.
And the phrase “the state laid its hands on, if the state lays its hands on…” was mentioned in its explanation many times, which caused for me some confusion, it is not talking about the lands of individual property, nor of public property, it is also talking about lands that belong to the State yet still mentions “which the state laid its hands on legitimately”, causing me to understand that as though there are lands within the State that are not a property of anyone. Please explain this. May Allah سبحانه وتعالى reward you with Khayr. Your brother, Abu Osama from Al-Quds.”
From Abu Osama
Answer:
Wa Alaikum Assalam Wa Rahmatullah Wa Barakauhu,
Your question is twofold:
Answer to the first part of the question:
The reliable paper currency (Watheeqa) is representative paper, i.e. it can be substituted for gold at any time, but it is substituted with a portion of the value that is written on it, and this is a value that is declared and known to all, thus it is handled on this basis, and when using both kinds of representative paper currency, compulsory paper currency is not used. To clarify this matter, currency dealing occurs either with actual gold, or with representative paper, or with the compulsory paper:
The Zakat on actual gold currency is clear…
As for dealing with representative paper currency, whether it is exchanged upon request with gold at the specified value that is written on it or whether it is exchanged with gold with a portion of what is written on it, as known and declared to the people, then it is like dealing with gold because it is a substitute for it. And it cannot be said that the reliable paper currency that is exchanged with gold with only a portion of what is written on it (of value), it cannot be said that the rest of this value would be considered as compulsory paper currency, because:
The compulsory paper currency cannot be exchanged with gold or silver, it only takes the value of gold or silver by the law of the State depending on the strength of its economy, without this, there is no value to this type of currency, and there is no law that gives a value on the remainder of the currency, therefore there is no value for it…
Hence, upon using both divisions of the representative paper, then the compulsory paper will not be used…
Also, the State’s writing on the paper does not affect the value of the paper except with the value of exchanging it with gold, which is known to the people with the reliable paper currency…
Therefore, the reliable paper currency is a representative paper that takes its value from the portion of exchanging it with gold, thus its Zakat is done according to the gold value it is exchanged with.
As for dealing with the compulsory paper currency, it has no real value, and it is not exchanged for anything of gold and silver, it has a statutory value according to the law issued by the State in accordance with its economic strength. And Zakat for it is obligatory as per the ‘Illah of currency, and not because it is gold or silver, that is why it is evaluated with gold or silver and Zakat is obliged in it when it reaches the Nisab over which a year passes in accordance with its evaluation with gold or silver.
Answer to the second part of the question:
There are two reasons for mentioning “The State legitimately put its hands on it” in the texts which you referred to from the book “Funds in the Khilafah State”:
First: The State could lay its hands on lands in an illegitimate way like abducting the lands of people, in this case, the State does not legitimately own these lands even if they were in reality at its disposal and in its possession, because Hukm of abduction in Islam is applied if the State abducts money, that the rule of ownership stays with the owner, so if the state illegitimately lays its hands on a land, then it has no legitimate right to either sell it, lease it, or cultivate it…
Second: Even if the barren land was under the State’s authority, it is permissible for people to own it, and they do not need the permission of the Imaam to own it by Ihyaa’ (revival) or Tahjeer (private ownership)… when these lands become under the ownership of the State then it is impermissible for anyone to own them without the State’s permission, and the State can thus dispose of it by selling, leasing and cultivating… according to what it sees fit from a Shari’ perspective… this was all outlined in the book Funds in the Khilafah State, page 102 from the Arabic book, and the following was mentioned in this regards:
“It is apparent from the Hadith that Tahjeer (closing the land as private property) is the same as revival, is done in the dead land, and not anything else…
This differentiation between barren land and cultivated land, is evidence that the Messenger صلى الله عليه وسلم gave permission to the people to own a barren land through cultivating it and closing it off as private property, thus it became permissible, and therefore it does not need the permission of the Khaleefah to cultivate it or closing it off as private property; it is what the Khaleefah lays his hand on, and became known as lands of the State. An evidence for this is when Bilal Al-Muzni asked the Messenger of Allah صلى الله عليه وسلم to allocate a land for him, and he did not become its owner until the Messenger صلى الله عليه وسلم allocated it for him, and if it were to be owned by cultivation of closing it off as private property, he would have surrounded it with a sign indicating his ownership of it, and he would have owned it without seeking permission to allocate it for him.”
Therefore, the barren land is permissible for the use of people except that which the State laid its hands on, and the rest of the barren land remains permissible for people, i.e. even if the barren land is under the authority of the State, but in terms of ownership, it is permissible for the people as shown by the Shariah.
Your brother
Ata’ Bin Khalil Abu Rashtah
30 Jumada II 1436 AH
19/04/2015 CE
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Causes for the Sudden Decrease in Oil Prices
بسم الله الرحمن الرحيم
Answer to Question
Causes for the Sudden Decrease in Oil Prices
(Translated)
Question:
Media outlets have published this Wednesday, 07/01/2015 CE that Brent Crude Oil prices hit $49.66 per barrel, as too did the American crude oil, falling to around $47 per barrel, given that oil prices in 2014 have reached $115 a barrel at the beginning of summer in June in 2014. Then returned to gradually decrease until it reached at the beginning of winter, (at the end of December 2014) to $60 a barrel, and even lower than that, when the prices of West Texas crude oil reached $58.53, and here in the first week of January 2015, it reached to about $50, i.e. more than 50% decrease within five months! What are the causes for this sudden fall in oil prices? And what is expected for oil prices in the future?
Answer:
The drop in oil prices encompasses different causes, most notably is the economic factor isolated from the political objectives … including the political factor that triggers the economic factor towards the advantage of the political factor beneficiary.
The economic factor isolated from the political objectives: (increasing the supply of oil, or lack of demand …), (Tensions, especially military escalations in the oil producing areas and around …), (speculation in the oil market and tampering with the data of weakness of the economies of the influential countries in exporting or importing of oil.)
The political factor to trigger economic factor towards the interests of the state carrying out the political action, such as (increasing the production, or supplying large amounts of oil reserves, but not for an economic need), but it is (to reduce the price in order to influence the policy of the competing states, especially those who depend in the budget on oil prices), or (to limit the production of oil shale to reduce natural oil price to the level that will bring down the cost of oil shale so that its extraction becomes irrelevant)
We will outline these issues and summarize the possible causes for the notable drop in oil prices:
First: the isolated economic factor from the political objectives
1. Supply and demand:
Oil, like any other commodity, its price is determined through supply and demand, when the oil market witnesses a surplus in supply, its price will be reduced. This is found in the economic crises of the importing countries which decreases the demand because the country in crises ability to import oil in high price is less, this is why the demand decreases which leads to the drop… Similarly when there is a great oil demand and it exceeds the supply, the price rises.
2. Tensions and Military Escalation:
There is also another factor that affects the price of oil, that is “suspense”, i.e., the oil market expectation, like the occurrence of a problem that disrupts the supply as a result of wars or tensions in the oil producing areas … Therefore, the geopolitical tensions in the Middle East where oil areas could be the cause of the rise in oil price. Although there is no change in the amount of oil supply or demand, the oil market can push towards a rise in oil prices if there are fears of a possible supply disruption. When tensions calm, there is a reduced in the price of oil back to the previous value or the real price. For example, the war-speech between the Jewish state, the United States and Iran in February 2012 CE, led to the rise in oil prices, and Forbes Magazine reported, “With the rise in oil prices reaching the highest reported levels for several years, much of it is caused by geopolitical concerns, by putting Iran on the military conflict table. Attacking Iran will push the United States into a recession,” [Forbes, February 2012].
3. Speculation and Exploitation of Economic Data:
The poor economic data of some countries that influence the oil, exporting or importing, such as the United States and China can lead to a fall in oil prices, regardless of the change in supply or demand for it. And in this case, the market fears a slowdown in economic output, and interpret it as an inevitable decline in oil consumption, and therefore the price will drop. Speculators prey on the market expectations to raise oil prices or reduce it to earn profits, and as a result, the price of oil is affected by supply and demand.
Economic data and speculation depend on a number of key players, from oil-producing countries (such as Russia, Canada, and Saudi Arabia … and others), and oil-importing countries (such as China, Japan … and others), and multi-national oil companies (such as Exxon Mobil, BP … and others), and the oil cartel (such as OPEC, and oil traders known as speculators). Each group of them have the ability to influence oil prices, either through influence on the supply or demand, or by anticipating variation in oil prices through speculation. Economic Data and speculation as a result of economic crises in relevant countries strongly affect the prices.
Second: The political factor to trigger the economic factor for the interest of political factor beneficiary:
1. The issue of oil shale:
America surpassed both Saudi Arabia and Russia as the largest oil producer in the world, because of extracting oil through jackhammers underground. Bank of America stated in the summer of 2014: “The United States will remain the largest oil producer in the world this year, having surpassed Saudi Arabia and Russia in the extraction of energy from oil shale, which would revive the economy in the country. The US production of crude oil, along with the liquid, separated from the natural gas, has surpassed other countries this year, with a daily production of more than 11 million barrels in the first quarter of this year …” “The United States is perceived as the largest oil producer after bypassed Saudi Arabia, [Bloomberg, July 4, 2014]
Oil and gas shale revolution in the United States has resulted in an increase in oil production of 5.5 million barrels per day in 2011 to what is now more than 10 million barrels per day, making it meet most of its needs, dropping its imported oil from Saudi Arabia to less than half, to about 878 thousand barrels a day after it was 1.32 million barrels per day.
But the problem with oil shale is that it has a high cost of up to $75 a barrel while the cost of natural oil does not exceed $7 a barrel, and this means that the oil-producing countries of rock, headed by the United States will be harshly hit if the price of oil dropped from the cost…
2. The subject of the reduction in price not for an economic need, but as part of the penalty for the competing states:
There are two international issues of influence and interest in the world:
The subject of Iran’s nuclear negotiations and the issue of the occupation of Russia to the Crimea, and these two countries depend in a large part of their budgets on oil exports, and the sudden drop in the oil price to half will undoubtedly affect their policies towards the two issues cited. The Russian budget contributes to the oil and gas, i.e. energy, within the limits 50%, but that is raised in some estimates, Russia needs oil prices at $105 a barrel to reach parity in the economy.
Oil contributes more than that in Iran’s budget … it reaches more than 80% of the budget, which believes that the price of oil should go up more than $130 a barrel to cover the internal projects and its assistance to its followers in the region. Therefore, the drop in the price of oil to this level strongly affects the budget.
Third: By reviewing of the above-mentioned reasons, it shows the following:
1. The isolated economic factor from the political objectives:
a. Supply and demand almost have not changed in recent years and only changes slightly and does not lead to this sudden drop, even last summer, the global price of oil has remained relatively stable at around $ 106 per barrel of WTI, for nearly four years, but a significant drop in the prices of oil cannot be explained entirely economically. Oil production has been above 80 million barrels per day over the past decade since 2004. At the end of 2013 the global oil market produced 86.6 million barrels a day, then production increased thereafter and increased demand at the end of 2013 through the third quarter of 2014, bringing the supply and demand closer together. According to the figures provided by the International Energy Agency in the third quarter of 2014, the average supply reached 93.74 million barrels, and the average demand was 93.08 million barrels [Source: International Energy Agency site]. It is a slight increase over four years that may be affected by the gradual drop by a few dollars a barrel, but it cannot fall in five months to half unless the economic factor is not the main reason.
b. Tensions and military escalation, is not new but are almost constant over the last four years … the crises in the region did not intensify sharply to cause a sudden drop in oil prices, escalation and tensions in the region since 2011 until now continue in a pace hardly surprising in events.
This is with the knowledge that in origin during political crises in a region and in the world there would be a rise in oil prices as what took place in several incidents since 1973. And now that the crisis in Ukraine, Syria, Iraq, and Libya, has intensified, the price per barrel is expected to increase to $120, and even to $150, according to some speculation. The drop in prices in this manner is unusual if the factors are purely economic because crises and wars affect the supply routes, and there will be a shortage in the supply resulting in an increase in the oil price and not a drop, therefore there are reasons other than the sole economic factor.
c. Speculation and Exploitation of economic data: since 2008 at the height of the economic crisis and things are at a standstill, they didn’t deteriorate but there was some improvement. Therefore it can be said that the sole isolated economic factor is not the main reason for the drop in oil prices to this low rate, which exceeded the 50% decline than it was five months ago.
2. Second: the political factor to trigger the economic factor for the interest of political factor beneficiary:
a. The issue of oil shale:
The cost of oil shale extraction is between $70 to $80 per barrel, and the use of advanced modern technologies in the extraction can lower this cost to reach $50-60 a barrel, the IHS company (a research company) believes that the cost of producing an oil barrel from shale oil has fallen from $70 a barrel to $57 in the last year, due to the oil men learning to dig wells faster and extract more oil, [“The Senate versus shale oil,” The Economist 6/12/2014]. Therefore, the reduction of the oil price to about $50 or $40 a barrel makes oil shale extraction futile, even if it was cut to $60-70 a barrel it would be not viable, because to be economically viable it requires an appropriate difference between the cost and the selling price.
Therefore OPEC’s lack of reduction in oil production or rather the lack of reduction in the oil production of Saudi Arabia could be one of the reasons … It is well known that America exploited oil shale production due to the increase in oil prices of natural oil to above $100 per barrel, therefore reducing natural oil prices makes the production of oil shale futile.
The natural oil prices can withstand reduction and remain viable because the cost does not exceed $7 per barrel while the shale oil costs up to ten times that as we mentioned earlier. Accordingly, whatever the reduction of price in the natural oil, it will remain viable, and as Saudi Oil Minister, Ali al-Nu’aimi, said, “OPEC will not reduce its production even if the price of crude oil fell in international markets to $20 a barrel” (Al Jazeera, 24/12/2014) and he explained that “the OPEC quota, as well as that of Saudi Arabia has not changed for several years, it is in the limit of thirty million barrels per day, of which about 6.9 million barrels is of Saudi production, while the production of other non-OPEC countries is increasing constantly.”
As it is well known, the Saudi monarchy currently under King Abdullah has strong ties with the British, and therefore we can say that the interest of Saudi Arabia not to reduce production and pressurize OPEC for this is within the British policy agreed with Saudi Arabia to influence America’s production of shale oil.
b. When America learned this is OPEC’s direction which is influenced by- Saudi Arabia, who has the greatest share in OPEC, and especially after the Organization of Petroleum Exporting Countries (OPEC) had met at its headquarters in Vienna, on 27/11/2014, and the members of the organization did not agree to cut production to support prices. This is because Saudi Arabia has refused to reduce production, and they stated that they can live with lower prices in the short term, when America learned that, Kerry, the US Secretary of State, visited Saudi Arabia on 09/11/2014 he visited King Abdullah of Saudi Arabia at his summer residence in an unplanned visit. Although the media reported reasons other than oil for the visit, but the evidence indicates that the purpose of the visit was the oil prices … After this particular visit, Saudi Arabia have begun to increase oil production by more than 100,000 barrels per day during the remainder of September and in the first week of November, Saudi Arabia has reduced the price of oil (Arab Light) by 45 cents a barrel, pushing oil prices to the rapid drop from $80 a barrel. A senior official in the U.S. Department of State that global oil supplies were discussed during the meeting.
And when he could not persuade Saudi Arabia to reduce production, he discussed the topic from another angle; he expressed approval of the reduction because it will affect Russia which occupied the Crimea as well as it will impact Iran in terms of nuclear talks, and that he sees that these reasons will find the approval from Saudi Arabia, but he wanted the reduction in the range of (80). It seems that Saudi Arabia had agreed to it or showed approval. The British newspaper, The Times, on 16/10/2014 stated that “Saudi Arabia has taken a carefully calculated position to support lower oil prices around $80 to make oil shale extraction economically non-viable, which pushes America back to import oil from Saudi Arabia and to take shale gas out of the market.” This is as a result of Britain standing behind Saudi Arabia in the face of America in its support, which is working to revitalize its economy to get rid of the repercussions of the financial crisis, even at the expense of others and striking them. It is well known that the current regime of Abdullah Al-Saud is loyal to Britain.
America showed that it has satisfied Saudi Arabia, in terms of the approval of the reduction, as well as it showed Europe that its accusation of America that it is not placing pressure on Russia for the occupation of the Crimea, and its lack of pressure on Iran in the nuclear energy file, is not true and the evidence is its agreement to reduce the price of oil which impacts the budgets of the two states … Then it also pleased some Russian opposition; in early March, the billionaire, George Soros, suggested to the US administration a means to punish Russia for the annexation of the Crimea by slashing off the oil prices … So Kerry tried to show his approval of the reduction but to a certain extent and then deceived Europe and the Russian opposition that he is serious in supporting Ukraine against the Russians, which is contrary to the reality.
But for the first time America finds itself unsuccessful, the wind came with what the ships detest, oil prices continued to fall to around $60 a barrel in few months, and Saudi Arabia insisted not to cut but it increased production, all of that resulted in a backlash in the oil market as it is known that the morale factor can influence market prices.
Fourth: Current Expectations:
1. It is difficult to reinstate the original prices.
2. However, the continued reduction affects both parties:
a. In Saudi Arabia, backed by Europe, particularly Britain, because this year’s budget is hit by deficit of 145 billion Saudi riyals out of 860 billion riyals, reserved for the expenses i.e. a deficit of about $ 40 billion, due to the drop in the oil price. And this affects its interior projects, more importantly, what occurs to Britain’s exports to Saudi Arabia, and in particular the arms due to Saudi Arabia’s budget deficit, which hit … Where Britain’s exports to Saudi Arabia amounted in 2012 to 7.5 billion sterling pounds in addition to the investments of the British companies that amount to 200 companies with investments of about $11.5 billion sterling pounds per year, all of which will be affected by Saudi Arabia’s lower financial ability due to low oil prices, and particularly that the Saudi government’s budget receives 89% of its revenue from oil exports. Therefore the continuation in the reduction will affect it in this regard.
b. On the other hand, the continued reduction affects America’s production of oil shale, because it is due to rising prices of oil in recent years it decided to invest billions of dollars in oil shale extraction in America, and it seemed so profitable, so it added over 4 million barrels of oil per day since 2008 and this is a proportion is effective in world oil production.
Although the drop in the price of oil stimulates the economy in America, but the loss of its oil shale trade is much higher, and it is not easy for it to let Europe, Saudi Arabia, and OPEC destroy its investments.
3. Accordingly either America work on modern technology methods to reduce the cost of shale oil production so that it becomes viable with the current low oil prices, and this is not easy, especially if the price of oil continues to drop, and it seems that this drop has not yet stopped. On 7/1/2015 it was published that it dropped below $50 a barrel … and either America heads directly to Saudi Arabia and creates some crisis to Saudi Arabia and make its budget deficit grows and force it to reduce production and thus increase the price of oil … and either to alleviate its crisis with Britain in Yemen and Libya in return for Britain putting pressure on Saudi Arabia to reduce production followed by OPEC reducing its production pushing the oil price to rise … Since these three need scheming but plotting… Hence, the low oil price crisis will remain the place of conflict, its drop or rise will be according to the result of the power struggle or according to compromising transactions, the capitalist way…
Fifth: the international politics is turbulent and is stumbling, as soon as a crisis ends another one starts, all of this is due to the corruption of the capitalist system that is dominating the world, which carries within it the international crisis, and then leaves people in particular suffering in miserable existence, and the international system in general … All this corruption and corrupting, misery, and suffering will continue as long as the capitalist system is in control, these crisis will not end only through a divine system that Allah (swt) has obliged on His slaves, it is the guided Khilafah “Caliphate” system that carries justice and reassurance for all.
[وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَنْ يَكُونَ قَرِيبًا]
“”When is that?” Say, “Perhaps it will be soon” [Al-Isra: 51]
7 January 2015 CE
16 Rabi’ Al-Awwal 1436 AH
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Q&A: Detailed Evidences for Zakat on Trade Merchandise
Question:
Can you please provide a hadith that proves that trade merchandise is one of the categories that one pays its Zakat, or is it considered as one of the categories under opinion and Ijtihad?
From Bilal Abu Munshar
Answer:
Wa Alaikum Assalaam wa Rahmatullah wa Barakatuhu,
Trade merchandise did not come under the categories of Zakat through opinion and Ijtihad, but through detailed evidences that are explained in the book: The Funds in the Khilafah State, page 148 (English version):
“Trade merchandise is everything other than currency which is used for trading, buying and selling, for the sake of profit e.g. foodstuffs, clothing, furniture, manufactured goods, animals, minerals, land, buildings and other goods that are bought and sold.
Zakat is obliged on merchandise taken for trade by the agreement of the Companions; From Samura b. Jundub who said:
«أما بعد، فإن رسول الله كان يأمرنا أن نخـرج الصدقة من الذي نعد للبيع»
“See! Verily the Messenger of Allah used to command us to give Sadaqah on what we prepared for sale” (narrated by Abu Dawud).
Abu Dharr narrated from the Prophet صلى الله عليه وسلم who said:
«وفي البَزِّ صدقته»
“There is Sadaqah in Bazz.”
Al-Bazz are clothes and woven material used for trading. Abu ‘Amra b. Hamas narrated from his father who said:
«مرّ بي عمر بن الخطاب، فقال: يا حماس، أدّ زكاة مالك، فقلت: ما لي مال إلاّ جعاب، وأدم. فقال: قوّمها قيمة، ثمّ أدّ زكاتها»
“‘Umar ibn Al-Khattab passed by and said: ‘O Hamas, pay the Zakat on your property’. I said: ‘I don’t have any property except for Ji’b (quivers) and leather’. He said: ‘Estimate them, then pay their Zakat.’”
AbdurRahman b. Abdul-Qari said:
«كنت على بيت المال، زمن عمر بن الخـطـاب، فكان إذا خرج العطاء جمع أموال التجار، ثمّ حسبها، شاهدها وغائبها، ثمّ أخذ الزكاة من شاهد المال على الشاهد والغائب»
“I was appointed over Bait ul-Mal in the time of ‘Umar ibn Al-Khattab. When the gifts were given out, the wealth of the traders was collected and counted, of what was present or absent. Zakat was then taken from the present wealth for what was present and absent.”
From ibn ‘Umar who said:
«ما كان من رقيق أو بزّ يُراد به التجارة، ففيه الزكاة»
“There is Zakat on Raqeeq (slaves) and Bazz suits upon which trade is intended.”
Your brother,
Ata Bin Khalil Abu Al-Rashtah
6 Muharram 1436 AH
30/10/2014 CE
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Q&A: The Tangible Effect of Duaa
Question:
Assalamu alaikoum wa Rahmatuh Allahi wa Barakatuh dear sheikh, after this greeting, I would like you to help me in finding an answer to the matter of supplication (dua’a)… it is mentioned in the Holy Quran that Allah سبحانه وتعالى responds to the supplication (dua’a) of the person if he supplicates to Him سبحانه وتعالى. The Sunnah also showed us that the response to the supplication (dua’a) could be sooner or later, or is replaced with something better than it in Dunya or Akhira. The Hizb shows in the book of The Concepts of Hizb ut Tahrir that supplication (duaa) achieves a spiritual value but its effect is non-tangible results such as the reward. My question is how can you limit the effects of the supplication (duaa) to the reward only even though Allah سبحانه وتعالى can respond to the supplication (duaa) in the Dunya? May Allah سبحانه وتعالى bless you.
From Abu Abdallah Khalaf
Answer:
Wa alaikum Assalam wa Rahmatullahi wa Barakatahu
It seems that you are pointing to what is mentioned in the book of Concepts on pages 54 and 55, and that the topic has been a bit confusing for you, and the matter is as such:
What has been mentioned about the Duaa in those two pages, which is achieving a non-tangible “reward”, was contextualized in a specific case which is when the Shariah scripts showed a Tareeqah to perform some matter, so we don’t use it but we suffice with supplication (duaa) only, and the book gives an example in Jihad and supplication towards opening a fortress or fighting the enemy…
As for cases other than this case, supplication (duaa) might lead to tangible results in Allah’s سبحانه وتعالى Will, in addition to the reward as it appears in the Hadith of the Prophet صلى الله عليه وسلم that was mentioned in the question.
In order for this matter to be clear, I will show what concepts have been mentioned on pages 54 and 55:
1. The top of page 54 states: “On examining those actions which are defined by the Shar’ia rules related to the Tareeqah, we find that they are materialistic actions achieving tangible results.” End.
This is correct, as by reading the evidence it shows that the actions of the Tareeqah (method) achieve tangible results.
2. After this text, the book connects between Duaa and Jihad in the case of opening a fort or city or fighting the enemy, so it saw that Duaa alone is not from the Tareeqah, but rather Jihad is the Tareeqah in this case, and that is according to the mentioned evidence…
It is mentioned in the book Concepts: “… For example, supplication (duaa) is a materialistic action that achieves a spiritual value, and Jihad is also a materialistic action that achieves a spiritual value. However, duaa, although being a materialistic action, it achieves a non-tangible result which is the reward even if the intention of its performer was to achieve a spiritual value. This is in contrast to Jihad, fighting against the enemy is a materialistic action which achieves a tangible result, e.g. the opening of a fortress or city, or killing the enemy and the like, even if the intention of the Mujahid was to achieve the spiritual value…”
So the connection here is between supplication (duaa) and Jihad upon fighting the enemy or opening a fortress…:
So if the action was done on supplication (duaa) alone, it will achieve a non-tangible result which is the reward, and that is because the Tareeqah that was mentioned in this case is Jihad and not supplication (duaa). As such, the topic is a connection between supplication (duaa) if used alone in a matter without using the Tareeqah which was shown for this matter.
It is not permitted to generalize this case by making supplication (duaa) in other cases with no effect in the tangible results and that it only achieves the reward! This is because what is mentioned in the previous paragraph relates to a case which has a practical Tareeqah in Shari’ but was not taken, rather supplication (dua’a) was taken instead, so supplication (duaa) had a non-tangible result which is the reward.
It seems also that the misunderstanding came from a sentence mentioned in the provided example, as it was mentioned: “However, duaa, although being a materialistic action, it achieves a non-tangible result which is the reward…”, so the sentence became as if it’s a sign for generalization, meaning that supplication (duaa) in all its cases does not but achieve non-tangible results such as the “reward”, whereas in the meantime the context of the example is for a specific case, which is using supplication (duaa) alone in opening a fortress or defeating the enemy without taking the Tareeqah which was mentioned in the texts about “Jihad”.
3. As for supplication (duaa) while considering the reasons, it has an effect on the results, and it was what the Prophet صلى الله عليه وسلم used to do, and it is what his companions (rA) used to do. The Prophet صلى الله عليه وسلم would prepare the army and enter Al A’reesh while supplicating, and the Muslims in Al Qadisiyya would prepare the equipment in order to raid the river and Saad (rA) would proceed while supplicating to Allah سبحانه وتعالى… This is how the true believers would prepare the equipment then proceed in supplication, as the person striving to pursue Rizq would work really hard and seriously while supplicating, and the student studies and is diligent while supplicating to Allah سبحانه وتعالى for success, and by that it will have an effect on the result in Allah’s سبحانه وتعالى Will.
It is mentioned in the book Concepts towards the end of the page 55: “It must be noted that though the action indicated by the Tareeqah is a materialistic action which achieves tangible results, this action should be directed by the commands and prohibitions of Allah with the intention of earning Allah سبحانه وتعالى pleasure. The Muslim must also be dominated by his awareness of his relationship with Allah, so he seeks nearness to Allah though salah, dua’a, recitation of the Qur’an and so on. He must also believe that Nasr is from Allah. It is necessary that Muslims maintain taqwa established in the heart to implement the rules of Allah. It is also necessary to make dua’a and to remember Allah (dhikr), and to maintain the relationship with Allah whenever undertaking all actions.” This obviously shows the importance of connecting supplication (duaa) with considering the reasons in all the actions of the believer, and what added more importance to this is the repetition of the word “must” to show how important it is to precede all actions with supplication duaa and always have a relationship with Allah سبحانه وتعالى…
4. Using supplication (duaa) while considering the reasons is, as we said, what the Prophet صلى الله عليه وسلم, his companions (rA), and the believers would do, and if both are connected then they will have an effect on the results in Allah’s سبحانه وتعالى Will, and using them together do not go against the Islamic method, but what would go against it is limiting to supplication (duaa) alone without the Tareeqah which was shown in the texts in order to implement the Islamic thought.
It is mentioned in the book Concepts at the beginning of page 55: “It is completely unacceptable that all actions used to implement the Islamic Fikrah be those actions that achieve non-tangible results. This is contrary to the nature of the Islamic Tareeqah…”
This means that what goes against the Islamic Tareeqah is “all actions used to implement the Islamic Fikrah be those actions that achieve non-tangible results”, either that some of them achieve non-tangible results such as “supplicating in certain cases,” and other actions that achieve tangible results such as “physical preparation”, which is something that could happen and is important, and it does not go against the Islamic Tareeqah.
5. Thus, what has been mentioned in the book Concepts about supplication (dua’a) is these two cases:
Firstly: To appear by itself in implementing the Fikra but it is not the way of implementation, as the texts show the other Tareeqah of implementing it, such as supplication (duaa) alone in the cases of fighting the enemy, to stand in front of a fortress to open it without preparing the army to fight, but rather the supplication (duaa) alone. In this case, the supplication (duaa) does not achieve except non-tangible results which is the “reward”.
Secondly: Connecting the supplication (duaa) with the reasons, and this is something unavoidable, and in this case both “it and the consideration of the reasons” participate in affecting the results in Allah’s سبحانه وتعالى Will.
Nothing has been mentioned in the book Concepts about supplication (duaa) in other cases, except for that mentioned in the general Hadith that was narrated by Ahmad: On the account of Abi Al Mutawakkil, on the account of Abi Saeed, that the Prophet صلى الله عليه وسلم said:
«مَا مِنْ مُسْلِمٍ يَدْعُو بِدَعْوَةٍ لَيْسَ فِيهَا إِثْمٌ، وَلَا قَطِيعَةُ رَحِمٍ، إِلَّا أَعْطَاهُ اللَّهُ بِهَا إِحْدَى ثَلَاثٍ: إِمَّا أَنْ تُعَجَّلَ لَهُ دَعْوَتُهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الْآخِرَةِ، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا»
“There is no Muslim who supplicates a supplication without sin, or cuts off family ties, except that Allah gave him one of three things: Either his supplication is quickly responded to, or it’s saved for him for the afterlife, or to keep him away from the evilness of something similar.” They said: If we increased (from it). He said, “Allah gives even more.”
This means that Allah صلى الله عليه وسلم responds to the supplicating person in any of the three ways, inclusive “his supplication is quickly responded to”, and it is a tangible result.
6. Upon that, tangible results become a possibility for the supplication (duaa) in other than the case that was mentioned in the book Concepts, as the Hadith mentioned that one of the three is “his supplication is quickly responded to” and this is a tangible result… Allah سبحانه وتعالى has conferred a great favour on His سبحانه وتعالى servants in His verses that He سبحانه وتعالى answers the supplication of the distressed one if he supplicates to Him سبحانه وتعالى. He سبحانه وتعالى made this response as an evidence to La Ilah Illa Allah, and it is obvious from all this that responding to the distressed one is here in the Dunya, as the word distressed is a clear description of needing something in the Dunya, so the response is tangible in Allah’s سبحانه وتعالى Will. Allah سبحانه وتعالى says:
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ أَإِلَهٌ مَعَ اللَّهِ قَلِيلًا مَا تَذَكَّرُونَ
“Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilah (god) with Allah? Little is that you remember!” (al-Naml: 62)
We were ordered by Allah سبحانه وتعالى to supplicate and He سبحانه وتعالى promised us to respond
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
“And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).”
(Ghafir: 60)
The Prophet صلى الله عليه وسلم also explained this response by saying that it is “one of three things” and that among them is the tangible result. Naturally, the achievement of the results, whether tangible or non-tangible, is all subjected to the Will of Allah سبحانه وتعالى.
In conclusion:
*What was mentioned in the concepts are:
A. The Tareeqah is actions achieving tangible results.
B. Connecting between supplication (duaa) alone and Jihad in the topic of opening a fortress or fighting the enemy… supplication (duaa) does not lead here to a tangible result, but only the reward, as alone it is not the Tareeqah to opening a fortress or fighting the enemy…
C. It is not correct for all actions which are meant to implement an Islamic thought to be actions leading to non-tangible results, but it can be a combination of actions achieving tangible results with actions that achieve non-tangible results such as preparing the army for combat along with supplicating to Allah سبحانه وتعالى for victory.
D. Supplicating (duaa) is a mandatory thing for the Muslim to do while doing the actions of the Tareeqah… as what the Prophet صلى الله عليه وسلم and his companions (rA) used to do.
* This is what came in the book Concepts about the case of supplicating (duaa) which do not exceed the reward, which means that in the case of using supplication (duaa) alone for the case of opening a fortress…, and not considering the Tareeqah which the Shar’ia texts showed about this case and that is here Jihad.
As for the other cases of supplication (duaa), they fall under a general Hadith for the Prophet صلى الله عليه وسلم:
«مَا مِنْ مُسْلِمٍ يَدْعُو بِدَعْوَةٍ لَيْسَ فِيهَا إِثْمٌ، وَلَا قَطِيعَةُ رَحِمٍ، إِلَّا أَعْطَاهُ اللَّهُ بِهَا إِحْدَى ثَلَاثٍ: إِمَّا أَنْ تُعَجَّلَ لَهُ دَعْوَتُهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الْآخِرَةِ، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا»
“There is no Muslim who supplicates a supplication without sin, or cuts off family ties, except that Allah gave him of three things: Either his supplication is quickly responded to, or it’s saved for him for the afterlife, or to keep him away from the evilness of something similar.” They said: If we increased (from it). He said: “Allah gives even more.” (Narrated by Ahmad).
From this it shows that Allah سبحانه وتعالى might respond to the need of a supplicating person in the Dunya, which is tangible, or He سبحانه وتعالى might keep him away from the evilness of something similar in the Dunya, which is tangible, or He سبحانه وتعالى might save it for him until Judgment Day and it is the reward which is a non-tangible result.
Allah سبحانه وتعالى is of The Great Graciousness, as He سبحانه وتعالى is The Compassionate and The Most Merciful Who graces His سبحانه وتعالى servant with the rewards of Duaa even if He سبحانه وتعالى responds to his Duaa in the Dunya, so all thanks and praises are due to Allah سبحانه وتعالى, The Lord of the Worlds.
Your brother,
Ata bin Khalil Abu Al Rashtah1st of Muharram 1436 AH
25/10/2014 CE
