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Zakat on Trade Deals
Question
Assalamu alaikum our sheikh, may Allah cherish you with Islam and cherish Islam with you. I pray to Allah that I will be among those who will give you the Bayah for the Khilafah on the method of the Prophethood, for He is the One Able of everything.
I have a question about Zakat, Zakat on trade deals or money; is it acceptable to give Zakat on them or part of them before a full year (al-Hawl) passes on them, and is the completion of (al-Hawl) a condition to pay Zakat on them?
May Allah help you with what is good for Islam and Muslims in this world and the Hereafter, Wa Assalam Alaikum wa Rahmatullahi wa Barakatuh.
Answer
Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh,
The completion of al-Hawl is a condition for the reason of paying Zakat, which is “the quorum” (Nisab). If the condition is met, that is al-Hawl has passed based on the reason of “quorum” without decreasing it, then Zakat becomes obligatory. However, if it is given out before it is due then this giving is permissible, according to the Shariah evidence, which include the following:
– Al-Bayhaqi extracted in Al-Sunan Al-Kubra from Ali:
«أَنَّ الْعَبَّاسَ رَضِيَ اللهُ عَنْهُ سَأَلَ رَسُولَ اللهِ فِي تَعْجِيلِ صَدَقَتِهِ قَبْلَ أَنْ تَحِلَّ فَأَذِنَ لَهُ فِي ذَلِكَ»
“That Al Abbas, may Allah be pleased with him, asked the Messenger of Allah (saw) if he can hasten in paying his Sadaqa before its Hawl has completed, the Messenger of Allah (saw) granted him permission”.
– Al-Darqitni extracted in his Sunan from Hujr Al-Adawi from Ali that he said: The Messenger of Allah (saw) said to Omar:
«إِنَّا قَدْ أَخَذْنَا مِنَ الْعَبَّاسِ زَكَاةَ الْعَامِ عَامِ الْأَوَّلِ»
“We took the Zakat of the year from Al-Abbas in the first year”.
– Also Al-Darqitni extracted from Musa bin Talha from Talha that the Prophet (saw) said:
«يَا عُمَرُ أَمَا عَلِمْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ؟ إِنَّا كُنَّا احْتَجْنَا إِلَى مَالٍ فَتَعَجَّلْنَا مِنَ الْعَبَّاسِ صَدَقَةَ مَالِهِ لِسَنَتَيْنِ»
“O Omar did you not know that the Uncle of the Man is the twin of his father? We needed money so we took Sadaqa from the money of Abbas for two years earlier”.
There was a disagreement in the Isnad of Al-Hakam and the correct is from Al-Hasan ibn Muslim which is Mursal (transmitted).
Accordingly, it is permissible to hasten the giving of Zakat before it becomes due.
For your information, most scholars say so.
Your brother,
Ata Bin Khalil Abu Al-Rashtah11 Shawwal 1435
2014/08/07 -
The Unity of the Islamic Ummah
The Unity of the Islamic Ummah:
One of the falsehoods that the people of Baatil have propagated and promoted is the thought that the unity or unification of the Islamic Ummah is an impossibility. This is by aiming to create despair amongst the people in regards to achieving this truth. When the people despair in regards to the accomplishment of a matter, they will then never work for it and will accept other and less than it.
As such our rulers persisted upon the paths deception and murder, they instigated disputes and hostility amongst the Muslims whilst feeding the thoughts of partition and division in the name of independence and self-determination. As a result the Ummah was torn apart into Arab, Turkish and Persian pieces amongst others… The loyalties and allegiances became many with many differing cultures and origins including Pharaonic and Phoenician amongst others. They pushed the misconceptions by way of lies and ignorance which they called thought and scrutiny. So the Shayaateen persisted to instigate and feed thoughts that the Muslims have many languages, ethnic and national origins and that they have different problems and issues. They then used arguments such as resolving the dispute, human rights, the right of self-determination and democracy amongst others to reinforce the thoughts of separation and division and to remove the thought of unity.
What must be fully comprehended by every Muslim and what he must work and act upon its basis, is that the Islamic Ummah is one single Ummah regardless of how many and differing the ethnic origins or languages are. This Haqeeqah (truth) is a matter that is a Shar’iy obligation and if that truth is not realised today, with obstacles lying in its path, then it is Waajib (obligatory) to work to realise that and remove every obstacle that lies in its path. If some of the Muslims or many from amongst them have been deceived and taken on board thoughts that lead to mutual animosity, hatred and division then it is obligatory to carry the Da’wah to Allah, order the Ma’rouf and forbid the Munkar in order to remove these misconceptions and deceptions and to implant the correct Islamic thoughts within the people.
Allah (swt) said:
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا
And hold fast to the rope of Allah and do not divide (amongst yourselves) (Aali ‘Imraan 103).
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ
Indeed the believers are but brothers (Al-Hujuraat 10)
إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ
Indeed the most Noble of you to Allah is the one who has the most Taqwaa from amongst you (Al-Hujuraat 13).
وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ
And verily this Ummah of yours is one Ummah and I am your Lord so have Taqwaa of me (Al-Mu’minoon 52).
So where the Deen is one and the Millah is one whilst the Deen is an Aqeedah and a Sharee’ah that deals with all of the affairs of the individual and the society, this would inevitably and automatically make the Muslims into one single Ummah.
Ahmad related in his Musnad that the Nabi (saw) said:
الْمُسْلِمِينَ مِنْ قُرَيْشٍ وَيَثْرِبَ وَمَنْ تَبِعَهُمْ فَلَحِقَ بِهِمْ وَجَاهَدَ مَعَهُمْ أَنَّهُمْ أُمَّةٌ وَاحِدَةٌ دُونَ النَّاسِ
The Muslims from Quraish and from Yathrib and those who follow them and join with them and perform Jihaad with them are one Ummah to the exclusion of mankind.
And he (saw) said:
مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ ، كَمَثَلِ الْجَسَدِ الْوَاحِدِ ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ
The example of the believers in respect to the affection and mercy towards one another is like the example of one single body. If one part complains the rest of the body responds to it with fever and sleeplessness (Mutaffaq ‘Alaihi).
He (saw):
الْمُؤْمِنُونَ كَرَجُلٍ وَاحِدٍ ، إِنِ اشْتَكَى عَيْنُهُ اشْتَكَى كُلُّهُ ، وَإِنِ اشْتَكَى رَأْسُهُ اشْتَكَى كُلُّهُ
The Muslims are like a single man. If his eye complains the whole of him complains and if his head complains the whole of him complains (Muslim).
And he (saw) said:
أيُّها الناسُ ، ألا إنَّ ربَّكم واحدٌ ، ألا وإنَّ أباكم واحدٌ ، ألا لا فضلَ لعربيٍّ على عجميٍّ ، ولا لعجميٍّ على عربيٍّ ، ولا أسودَ على أحمرَ ، ولا أحمرَ على أسودَ ، إلا بالتقوى ألا هل بلَّغتُ ؟ قالوا : بلَّغ رسولُ اللهِ صلَّى اللهُ عليه وسلَّم ، قال : لِيبلِّغِ الشاهدُ الغائبَ
O people, verily your Lord is one, verily your father is one (and the same), the Arab has no superiority over a non-Arab nor does the non-Arab have superiority over an Arab, and the black has no superiority over the red nor does the red over the black, except by Taqwaa. Have I conveyed? They said: The Messenger of Allah (saw) has conveyed. He (saw) then said: Then let the one who is present convey it to the one who was absent (Al-Qurtubi in his Tafseer and said it was recorded by At-Tabari).
And the Messenger (saw) also said:
الْمُسْلِمُ أَخُو الْمُسْلِمِ ، لَا يَظْلِمُهُ ، وَلَا يَخْذُلُهُ ، وَلَا يَحْقِرُهُ . التَّقْوَى هَهُنَا ، وَيُشِيرُ إلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ . بِحَسْبِ امْرِئٍ مِنْ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ ، كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ : دَمُهُ ، وَمَالُهُ ، وَعِرْضُهُ
The Muslim is the brother of the Muslim, he does not transgress against him, he does not let him down, and he does not degrade him. Taqwaa is right here. (And he pointed towards his chest three times). It is enough (of a sin) for the Muslim to degrade his Muslim brother. Every Muslim in respect to his brother Muslim is Haraam, his blood, his wealth and his honour (Muslim, Ibn Maajah).
And in respect to the tribal, patriotic and nationalistic allegiances and partisanships he (saw) said:
دَعُوهَا فَإِنَّها مُنْتِنَة
Leave it for verily it is rotten (putrid) (Muslim).
Despite these clear texts the people of falsehood and misguidance however want to destroy our Ummah and so they come to advise us in the same way as Iblees came to Aadam (as) with advice.
Allah (swt) informs us about them when He said:
إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا
If good touches you, it distresses them; but if harm strikes you, they rejoice at it (Aali ‘Imraan 120).
And in His speech (swt):
قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآَيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ
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 (Aali ‘Imraan 118).
And we feel and suffer what has happened to our situation in the shade of their hegemony and dominance and the tyranny of the agents that has been practised over us. We are massacred and displaced as individuals and collectives whilst the Muslim does not find the capability or means to extend help to his brother who is only a few kilometres from him or less. Whosoever wishes from amongst the depraved and base can subjugate us whether this is in Palestine, Lebanon, Syria, Iraq, Bosnia, Kosovo, Chechnya, Indonesia or Uzbekistan amongst other places. Our regimes and news media broadcast to us the news of our slaughters and it is witnessed as if there is no relationship existing between the Muslims.
This is whilst Allah (swt) has said:
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ
And the male believers and female believers are all ‘Awliyaa (protectors, supporters) to one another (At-Taubah 71).
And He (swt) said:
وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ
And if they seek your help in respect to the Deen then you must come to their aid (Al-Anfaal 72).
The Muslims in every part of the world must realise, fully comprehend and have belief in the Haqeeqah (truth) which is that the Muslims are one single Ummah to the exclusion of all others. They must grab hold firmly upon this definite Shar’iyah Haqeeqah and to build upon its basis whilst casting aside every other basis whatever this may be and whatever the costs or consequences are.
The Muslims are one single Ummah. This is a definite and decisive truth and will remain so as long as the Muslims remain as Muslims. It is an inevitable matter and not merely a possible one as our unity as Muslims is a natural, obvious, practical and essential matter that could be accomplished quickly. This is on the condition that it proceeds upon the right path towards accomplishing that and that it does not proceed behind the deceptions of the disbelieving colonialist States, the deceptions of our rulers, their apparatuses, manufactured movements and mouth pieces, and even if they trick and deceive us by calls towards unity.
As for the language, ethnicity, colour, origin, current problems and issues, then all of these to not specify, define or provide any thought, concept or position. They do not provide a thought about the existence of the creator, the Prophethood of Muhammad (saw), the Day of Judgement, Jannah or the fire. None of them provide a legal ruling or judgement in respect to Hajj, Sawm, truthfulness or trustworthiness, or for Khamr or Khinzeer, or do they provide a position in respect to the Yahood or any other people nor do they provide any legislation.
The problems and issues to not specify any position, stance or legislation themselves because they are not sources of legislation, solutions or treatments. Rather they are what are in need of the treatments and solutions. The source of solutions is the fundamental thought (Aqeedah), the legislative methodology and its texts i.e. the texts of the Qur’aan and the Sunnah alone.
The Unity that exists amongst people is established upon a unity or unification of thoughts, systems and laws which the people believe in and upon the unity of the feelings that are latent within their emotions or apparent.
The Islamic Ummah, in spite of all that has come to pass with her, the factors and motives in respect to her unity remain stronger and more powerful than those related to disunity and division. The motivation for the unity is represented in the Islamic Aqeedah which explains the universe, man and life and makes clear the relationship of these matters with what came before them and what comes after them, and it provides a system for regulating life, all of which is completely and perfectly present and fulfilled within Islaam.
The Muslims believe in Islaam, the Nabi (saw) and his Message, the history of Islaam is a history for all of them, the Seerah of their Nabi (saw) is their model and example which they revise and are dedicated to, and the great men of Islaam like Abu Bakr, Umar, ‘Uthmaan and ‘Ali amongst many others (rah) are their great men whom they look up to. The Muslims practise the main rites of Islaam together and the Ahkaam Ash-Shar’iyah that unify them and join them together are too numerous to be listed. They all wait for Ramadhaan to come together and then they fast together, and their hearts all incline towards the Masjid Al-Haraam. They head towards it at a single time in the same days and even the same hour whilst coming in contact with people from all corners of the world, who are undertaking the very same rituals and acts, repeating the same words, making Tawaaf, Du’aa, sacrifices and then heading together on the journey to the Masjid of the Messenger of Allah (saw) to pray there and to make Tasleem upon the Messenger in Al-Madinah Al-Munawwarah, the land of the first Islamic State. They recall the beginning of his Da’wah, his determination, perseverance, patience and victory. They then return to their lands and those close to them and discuss their experiences and receive congratulations from them. In every part of the world the condition of the Muslims is as one when they raise the Adhaan, calling with ‘Allahu Akbar’ ‘Allahu Akbar’ according to the same manner and method. The Ummah as a whole yearns and longs for the unity of the Ummah, for the return of the honour and might of Islaam and the Muslims, and for the liberation of Masjid Al-Aqsaa, Palestine and the remainder of the Muslim lands. The above just touches the surface and this is the situation of the Muslims in every part of the world whilst those who have gone away from this and have been enchanted by Shaytaan, then they merely represent a handful of those who have turned away from the Deen, and so this abnormality of theirs away from the Ummah will only lead them to the fire.
Yes, indeed Islaam is an intellectual Aqeedah, thoughts and Ahkaam which produces a truly united Ummah and melts any people or nation to be part of the Ummah and from its type and kind.
So no one should be deceived by the lies and deceptions of the people of disbelief and falsehood or their false claims. Nor should they be deceived by the media of fabrication or fabricated history which seeks to raise high the status of the low and debased peoples whilst lowereing the status of the best people and the most noble.
The reason for this fragmentation and these defeats is the existence of these systems, their apparatuses, institutions and the falsehoods they spread. The unity of the Ummah will take place upon the ruins of these despotic and tyrannical systems and regimes. The Muslims possess within them the potent great power to accomplish that. It is however concealed in our current day due to the oppression, lethalness and deception that is practiced against the Ummah.
Take for example the feelings of the Muslims in every part of the world towards what is happening to the Muslims in Afghanistan, Chechnya, Kosovo and Palestine amongst other lands. I am talking about their ‘feelings’ and not their ‘actions’ and this is because they possess their feelings, sensations and their Imaan, however, they are lacking in respect to their strength and firm will power. This has been robbed from them and is held in the hands of the regimes of disbelief and the Shayaateen from man. For this reason we see Muslims in every part of the world yearning and possessing the burning desire to support and come to the aid of their brothers in every place where they are being subjected to oppression and harm. We have seen in every part of the Muslim world how the Muslims have been incited and stirred, wanting to come to the aid of their brothers in Al-Quds (Palestine) during the Intifada (uprising) of Masjid Al-Aqsaa but they have been like roaring Lions held inside of the cages of those traitorous agent rulers. They are the enemies of the Ummah who participate in the slaughter of the Muslims, their humiliation and the loss of their lands and sanctities. We saw how they participated with the Americans, the English and the leaders of disbelief against Iraq in respect to the war and the embargo whilst they ignore the massacring of Muslims in many other places at the same time.
The examples of this are so many and all of them reaffirm the necessity and inevitability of the unity of the Islamic Ummah. Nothing is in the Ummah’s way towards achieving this apart from these deceitful sick diseased regimes who would turn into frenzied dogs if the Ummah was to realize and fully comprehend the true realities (Haqaa’iq) of Islaam and regained the will to sacrifice upon their path.
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Nisab (Amount) of Zakat
Question:
In the book Funds in the Khilafah State on page 144 (the English version), it mentions the following:
“However if the Nisab of gold and silver is complete from the beginning of the year and it increases during the year then if the increase emanated from trade it is added to the original amount (Asl). This is because the year of the increase is considered the same as the year of the original amount, for the increase is of the growth of the original money, and is of its own type, so it has the same rule.
However, if the increase was of the Nisab’s type but it did not come through the means of growth such as if it came from inheritance or donation, then a full year must pass upon this increase. It is not added to the original amount nor does it take the rule of its year.” (End).
The first paragraph is clear… As for the second paragraph, does it mean that if my money reaches the Nisab (amount of zakat due) in Muharram of this year, but if four months later in Jumada al-Awwal I receive one thousand dinars from inheritance, does is it mean that my money has two Hawl (time period), i.e. I pay zakat on the original Nisab next Muharram, but I pay zakat on the inheritance next Jumada al-Awwal? That is, there will be two dates to pay Zakat every year? Or is it permissible for me to pay zakat on the inheritance with the original Nisab, i.e. I pay all my zakat in Muharram next year?
Answer:
The money which is not used from your original Nisab that you posses, its zakat must be paid after it reaches its Hawl (a year passes while wealth is in your possession) and not at the Hawl of the original Nisab; for example: if you have the Nisab (85 grams of gold or 200 dirhams of silver) in Muharram this year, the Zakat on this Nisab must be paid after a year passes on it (Hawl) if it is not used, (becomes less than the Nisab).
If you gain one thousand dinars through trade of the above mentioned Nisab in Jumada al-Awwal, then it is added to what you have and you pay zakat on all of the money in Muharram of next year. As for what came from inheritance i.e. not because of the Nisab that you have, then zakat must be paid on it after a year passes on it (Hawl), and not at the Hawl of the Nisab. This is as mentioned in your question, i.e. you must pay the Nisab in Muharram next year if it is not used (the Nisab decreases). And you must pay Zakat on the inheritance in in Jumada al-Awwal of next year, which means that the Nisab has a separate Hawl from the inheritance, which has its own Hawl; this is in terms of the obligation (wujub).
However it is permissible for you to pay the zakat on the inheritance with the original Nisab in its Hawl, i.e. in Muharram, and not to wait until the Hawl of the inheritance comes in in Jumada al-Awwal, in other words you pay zakat on your money only once after the Hawl is passed on the Nisab that you own, i.e. in Muharram. This is because it is permissible to hasten in paying the zakat, i.e. to pay it before its Hawl is reached. It is permissible for you to pay zakat on the inheritance before its Hawl is completed, and pay its zakat with the original Nisab. This is because the Shar’ allowed hastening of the payment of zakat after the Nisab is reached, and before a year passes on it (Hawl is completed), But the obligation (wajib) is to pay it `after the Hawl is completed.
The following are the evidences for hastening the zakat payment before the Hawl is completed on the Nisab:
Al Bahaqi extracted in his Al-Sunan Al Kubra from Ali: “أَنَّ الْعَبَّاسَ رَضِيَ اللهُ عَنْهُ سَأَلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي تَعْجِيلِ صَدَقَتِهِ قَبْلَ أَنْ تَحِلَّ فَأَذِنَ لَهُ فِي ذَلِكَ”. “Al Abbas (ra) asked the Messenger of Allah (saw) if he can hasten in paying his Sadaqa before its Hawl is completed, the Messenger (saw) gave him the permission to so.”
Al-Darqitni extracted in his Sunan from Hujr Al Adawi from Ali that he said: The Messenger (saw) said to Umar: «إِنَّا قَدْ أَخَذْنَا مِنَ الْعَبَّاسِ زَكَاةَ الْعَامِ عَامِ الْأَوَّلِ»”We took zakat of the year from Al Abbas in the first year.”
Al-Darqitni extracted from Musa Bin Talha from Talha that the Prophet (saw) said:«يَا عُمَرُ أَمَا عَلِمْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ؟ إِنَّا كُنَّا احْتَجْنَا إِلَى مَالٍ فَتَعَجَّلْنَا مِنَ الْعَبَّاسِ صَدَقَةَ مَالِهِ لِسَنَتَيْنِ». اخْتَلَفُوا عَنِ الْحَكَمِ فِي إِسْنَادِهِ وَالصَّحِيحُ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ مُرْسَلٌ. “O Umar did you not know that the Uncle of the Man is the Twin of his father? We needed money so we took sadaqa from the money of Al Abba for two years, earlier.”
There was a disagreement in the Isnad of Al Hakam and the correct is from Al Hassan Bin Muslim, it is Mursal (transmitted).
In conclusion, the inheritance you received months after your possession of the Nisab, it is obligatory (Wajib) to pay its Zakat after its Hawl, and not after the completion of the Hawl of the Nisab, but its Zakat is permissible to paid with the completion of the Hawl of the Nisab, i.e. before the completion of the Hawl of the inheritance that you received. This is because it is permissible to hasten the payment of zakat according to the related evidences.
01 Sha’aban 1435
2014/05/30 -
Zakat on Gold Jewelry
Question:
Assalamu Alaikum our honourable Ameer
Is there Zakat on gold jewellery that is for the purpose of savings? Jazak Allahu Khair and the victory of Allah for this dawah at your hands…
Answer:
Wa Alaikum us Salaam Wa Rahmatullah Wa Barakaatuhu
1. Jewellery is what a woman wears to beautify and adorn herself with from gold and silver on her wrists, neck, ears, or other parts of her bodies.
There is no Zakat on jewellery, whether it is gold, silver, or other types of gems like pearls, ruby, emerald, or carnelian and other types of precious gemstones; whether the jewellery was a lot or little; whether it reached the nisab (amount required for zakat) or exceeded it. There is no zakat on any of it, this is because it is worn women use it for adornment and beautification.
On the authority of Al-Laith Bin Sa’ad from Abi Az-Zubair from Jabbir that the Prophet (saw) said: «ليس في الحليّ زكاة» “No zakat on jewellery”. Ibn Qudama mentioned it in Al-Mughni.
Abu Ubaid narrated from Amr Ibn Dinar that he said: “Jabbir Ibn Abdullah was asked if there was zakat on jewellery. He said, ‘No.’ They said, ‘Even if it is exceeded 10,000?’ He said, ‘Yes.’”
On the authority of Abdullah Ibn Al-Qasim from his father that “A’isha (ra) the wife of the Prophet (saw) used to beautify her nieces who were orphans living with her with jewellery, she (ra) did not pay zakat on their jewellery.” (Narrated by Malik in Al- Muwatta’)
As for the hadeeth of Amr Ibn Shu’aib which had the following text: “A woman came to the Prophet (saw) accompanied by her daughter who was wearing two gold bracelets, He said: «هل تعطين زكاة هذا؟» “Do you pay zakat on this?” She replied, “No.” He (saw) said, «أيسرُّك أن يُسوِّرك الله بهما بسوارين من نار» “Will you be pleased if Allah (swt) makes you wear two bracelets of fire instead of them?” Abu Ubaid said regarding this hadeeth: “We only know that it was mentioned with one version, with a chain of transmission that both people in the past and now discuss.” At-Tirmithi said: “Nothing comes under this chapter.”
Those who hold the opinion that zakat is not obliged on jewellery are: Ibn Umar, Jabbir, Anas, A’isha, Asma’, also al-Qasim, ash-Sha’bi, Qatada, Muhammad Bin Ali, Malik, ash-Shafi’i, Ahmad, Abu Ubaid, Ishaq, Abu Thawr.
This is regarding the jewellery in which a woman uses as adornment, but if it was for trade, then zakat of trade is applicable.
2. But if the jewellery is not for adornment or trade, but for the purpose of saving without the need, then this is considered hoarding, i.e. it is prohibited even if zakat is paid on it.
The evidence for the prohibition of hoarding is the saying of Allah (swt):
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ * يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ
“…And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment * The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], “This is what you hoarded for yourselves, so taste what you used to hoard.” [At-Tawba: 34-35]
Ahmad narrated in a valid (sahih) chain of transmission from Abi Umamah that he said, “A man from the people of Suffah passed away, a dinar was found in his clothes, the Prophet (saw) said: «كَيَّةٌ» “One burn”, he then said: a second man passed away and two dinars were found in his clothes, the Prophet (saw) said: «كَيَّتَانِ» “Two burns”“.
Tabarani had a similar chain of transmission to Abi Umamah Al-Bahili. This means the absolute prohibition of hoarding of gold and silver, even if it was two dinars or even one; as long as it is hoarding i.e. saving money for no purpose to spend it on.
Furthermore, the Prophet (saw) said regarding the two men because they lived off sadaqa while possessing gold. He (saw) said:«كية» “One burn” «كيتان» and “Two burns” in reference to the saying of Allah (swt):
((يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ))
“The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks..” [At-Tawba: 35]
The verse is part of the verse on hoarding. This is an evidence absolutely prohibiting hoarding, whether it has reached nisab (percent) of zakat or not, and whether zakat is paid on it or not- all forms of hoarding is haram.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
27 Jumada II 1435
2014/04/27 -
Q&A: Disposing of Riba [Interest] Money
Question:
Our eminent Ameer, may Allah preserve him and forgive his sins,
Assalamu Alaykum wa Ramatullahi wa Barakatuhu
Someone opened an interest-based bank account in one of the nowadays existing (usurious) banks and later realized that riba [interest] was added to his account. We know that Allah سبحانه وتعالى says in the explicit part of His Revelation:
وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ
“But if you repent, you may have your principal – [thus] you do no wrong, nor are you wronged.” (Al-Baqarah: 279)
There are contemporary Sheikhs and Scholars who authorize taking this money and not leaving it to the bank, under the pretext of not helping the bank in committing Haram and not committing another Haram by leaving the interest to the Bank.
The question is: What to do with the money that has been added to his capital? Is it permissible for him to take the interest-accrued money (riba money) and spend it on the poor or to repay his debts with it? Will he be rewarded for spending this money on the poor? Please advise us, Barakallahu Feekum, may He forgive your sins.
From Ibrahim Abu Fathi
Answer:
Wa Alaikum Assalam wa Rahmatullahi wa Barakatuhu
Before answering your question of “what to do with the interest money”, it is obligatory upon the one dealing with interest with the bank to immediately terminate his usurious (riba) transaction. He has to repent to Allah subahanahu wa taa’ala with sincere repentance, and Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا
“Oh you who have believed, repent to Allah with sincere repentance.” (At-Tahrim: 8)
And He سبحانه وتعالى says:
إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا
“Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward.” (An-Nisa: 146)
At-Tirmidhi reports from Anas that the Prophet صلى الله عليه وسلم said:
«كُلُّ ابْنِ آدَمَ خَطَّاءٌ وَخَيْرُ الخَطَّائِينَ التَّوَّابُونَ»
“Every son of Adam makes mistakes. The best among those who make mistakes are the ones showing repentance.”
For it to be true repentance, and for Allah سبحانه وتعالى to forgive the sin of the one seeking repentance, it is incumbent upon the one seeking repentance to leave the sin, and to regret having committed it in the past, and to intend with strongest determination not to return to the like of it. In case the sin is related to another person’s right, then it is obligatory to return the right to its owners or to achieve exemption from them. If he has money that he took from them through theft or coercion, then he will have to return the money to its owners, as to rid himself of the malignant gain from a Shar’i perspective. Gaining money in a Haram manner carries an adverse punishment. Ahmad reported from Abdullah Bin Masood, who said: “The Messenger of Allah صلى الله عليه وسلم said:
«…وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ… إِلَّا كَانَ زَادَهُ إِلَى النَّارِ»
“No servant gains money in a Haram manner…except that it drives him towards the fire.”
And At-Tirmidhi reported from Ka’ab Bin ‘Ujrah that the Messenger of Allah صلى الله عليه وسلم said:
«يَا كَعْبَ بْنَ عُجْرَةَ، إِنَّهُ لَا يَرْبُو لَحْمٌ نَبَتَ مِنْ سُحْتٍ إِلَّا كَانَتِ النَّارُ أَوْلَى بِهِ»
“Oh Ka’ab Bin ‘Ujrah, no meat is collected that has been grown from Haram, except that the fire has more right over it.”
As for the bank’s interest on his money and how to get rid of it, the answer is as follows:
1. If he tells the bank “I want my capital only” and the bank’s regulations allow him to take his capital solely, then he shall take his capital.
2. But if the bank’s regulations do not allow so, rather they oblige him to take the interest along with his capital in one pay or otherwise they will not give him his capital, in this case he takes his capital along with the riba (interest) and gets rid of the latter. He puts it in charitable places stealthily, without showing that he is giving it in charity, because it is Haram money. Therefore it is incumbent upon him to get rid of it. He sends it to a mosque for example, without letting anybody know, or to a poor family without letting them know who the sender is, or anything similar to this. It has to be done in a way that does not manifest him giving charity or anything similar.
3. As to the reward for spending this money, then there is no reward for giving Haram money. Spending this money in charity does not amount to Sadaqah, because it is not Halal money that he owns. But he will be rewarded for leaving the Haram, Insha’Allah, i.e. cancelling his usurious transaction with the bank and getting rid of the Haram money. Allah Almighty accepts repentance from his servants and does not waste the reward of him who did a good deed.
Your Brother
Ata Bin Khalil Abu Al-Rashtah28 Jumada I1435 AH
29/03/2014 CE -
Q&A: Concerning Riba [Interest] Based Money
The Answer to the Question
Concerning Riba [Interest] Based Money
To: Ibrahim Abu Fathi
(Translated)Question:
Our eminent Ameer, may Allah preserve him and forgive his sins,
Assalamu Alaykum wa Ramatullahi wa Barakatuhu
Someone opened an interest-based bank account in one of the nowadays existing (usurious) banks and later realized that riba [interest] was added to his account. We know that Allah (swt) says in the explicit part of His Revelation:
“But if you repent, you may have your principal – [thus] you do no wrong, nor are you wronged.” [Al-Baqarah: 279]
There are contemporary Sheikhs and Scholars who authorize taking this money and not leaving it to the bank, under the pretext of not helping the bank in committing Haram and not committing another Haram by leaving the interest to the Bank.
The question is: What to do with the money that has been added to his capital? Is it permissible for him to take the interest-accrued money (riba money) and spend it on the poor or to repay his debts with it? Will he be rewarded for spending this money on the poor? Please advise us, Barakallahu Feekum, may He forgive your sins.
Answer:
Wa Alaikum Assalam wa Rahmatullahi wa Barakatuhu
Before answering your question of “what to do with the interest money”, it is obligatory upon the one dealing with interest with the bank to immediately terminate his usurious (riba) transaction. He has to repent to Allah subahanahu wa taa’ala with sincere repentance, and Allah Almighty says:
“Oh you who have believed, repent to Allah with sincere repentance.” [At-Tahrim: 8]
And He (swt) says:
“Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward.” [An-Nisa: 146]
At-Tirmidhi reports from Anas that the Prophet (saw) said:
“Every son of Adam makes mistakes. The best among those who make mistakes are the ones showing repentance.”
For it to be true repentance, and for Allah (swt) to forgive the sin of the one seeking repentance, it is incumbent upon the one seeking repentance to leave the sin, and to regret having committed it in the past, and to intend with strongest determination not to return to the like of it. In case the sin is related to another person’s right, then it is obligatory to return the right to its owners or to achieve exemption from them. If he has money that he took from them through theft or coercion, then he will have to return the money to its owners, as to rid himself of the malignant gain from a Shar’i perspective. Gaining money in a Haram manner carries an adverse punishment. Ahmad reported from Abdullah Bin Masood, who said: “The Messenger of Allah (saw) said:
“No servant gains money in a Haram manner…except that it drives him towards the fire.”
And At-Tirmidhi reported from Ka’ab Bin ‘Ujrah that the Messenger of Allah (saw) said:
“Oh Ka’ab Bin ‘Ujrah, no meat is collected that has been grown from Haram, except that the fire has more right over it.”
As for the bank’s interest on his money and how to get rid of it, the answer is as follows:
1. If he tells the bank “I want my capital only” and the bank’s regulations allow him to take his capital solely, then he shall take his capital.
2. But if the bank’s regulations do not allow so, rather they oblige him to take the interest along with his capital in one pay or otherwise they will not give him his capital, in this case he takes his capital along with the riba (interest) and gets rid of the latter. He puts it in charitable places stealthily, without showing that he is giving it in charity, because it is Haram money. Therefore it is incumbent upon him to get rid of it. He sends it to a mosque for example, without letting anybody know, or to a poor family without letting them know who the sender is, or anything similar to this. It has to be done in a way that does not manifest him giving charity or anything similar.
3. As to the reward for spending this money, then there is no reward for giving Haram money. Spending this money in charity does not amount to Sadaqah, because it is not Halal money that he owns. But he will be rewarded for leaving the Haram, Insha’Allah, i.e. cancelling his usurious transaction with the bank and getting rid of the Haram money. Allah Almighty accepts repentance from his servants and does not waste the reward of him who did a good deed.
Your Brother
Ata Bin Khalil Abu Al-Rashtah
28 Jumada I 1435
2014/03/29 -
Zakat on Trade Money
Question:
Assalamu Alaikum, I have a question about zakat. First, I’ll tell you the situation; I make profit on selling apartments. For example, I bought an apartment for 30,000 and sold it for 35,000, after one year I’ve made 20,000 profit. I had last year 100,000 and now I have 120,000; on which amount do I have to pay the zakat; 120,000 or 20,000?
Answer:
Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh,
It is clear from the question that you are trading in the purchase and sale of apartments. Accordingly, Zakat here falls in the category of Zakat in trade, and trade deals are liable to Zakat without the existence of dispute in this matter among the Sahaba. Abu Dawood narrated from Samurah bin Jundub who said:«أما بعد، فإن رسول الله صلى الله عليه وسلم كان يأمرنا أن نخـرج الصدقة من الذي نعد للبيع» “Further, the Messenger of Allah (saw) commanded us to divert the charity from what we were sell“… The obligation of Zakat in trades was narrated from Omar, and his son, and Ibn Abbas, and the seven scholars, and Hasan, Jabber, Tawoos, al-Nakha’i, a-Thawri, al-Awzaa’i, a-Shafi’i, Ahmad, Abu Obeid, the seven scholars of fiqh, and Abu Hanifa, and others.
Zakat is due on trade deals if their value reaches the value of the quorum (Nisab) of gold, or the quorum (Nisab) of silver, when a whole year (al-Hawl) has passed on them.
If the merchant began his business, with money that is less than a quorum, and at the end of the year the money reached a quorum, than Zakat is not liable on him; because the quorum did not complete a whole year. He is obliged to pay Zakat on this quorum, after it completely passes a whole year (al-Hawl).
If the merchant began trade with money that exceed a quorum, say he had started his business with a thousand dinars, and at the end of the year his business has grown, and earned, and became worth three thousand dinars, then he has to pay Zakat for the three thousand dinars, and not for one thousand dinars, which he started out with; nor for the profit only, which he earned from them, but for the entire amount that has become his i.e. for the “3000”. This is because the growth of the money that he began is included in this money and the time period of the resulting profit is the exact time period of the origin…
In other words, the issue is as follows:
1. When the value of the substance of trade reaches a quorum, it is twenty gold dinars i.e. 85 grams of gold, or two hundred silver dirhams i.e. 595 grams of silver… then this date is recorded and becomes the beginning of the year, “the Hijri year”.
2. At the end of the year (al-Hawl) the value of the substance of the trade that he has is calculated: (the capital and the profit) and he gives out Zakat at a rate of (1 out of 40) or (2.5%).
3. Therefore, the answer to your question is as follows:
a. In the previous year you had 100,000 to trade with, and this is more than a quorum.
b. As a result of trading in the purchase and sale of apartments you earned during the year 20,000.
c. At the end of the year, “al-Hawl”, you have 120,000.
d. Zakat is payable on all trade money, and not only on the profit. That is on the amount of the full trade, i.e. 120,000 at 2.5% i.e. 3000.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
13 Jumada I 1435
2014/03/14 -
Regarding Conferences, Protests and Seminars, and Has Hizb ut Tahrir Changed Its Method?
Question
A. Om Okasha
“Assalamu Alaikum wa Rahmatullah wa Barakatuh,
Our noble Sheikh, Ata Bin Khalil Abu Al-Rashtah:
I ask Allah to help you on the great effort you spend for the service of Islam and Muslims, and I ask Allah to crown these efforts with the declaration of the establishment of Khilafah on your hands soon, Ameen, Ameen.Anyway, there are those who make claims that the party has changed its method and that holding conferences is not appropriate, being an intellectual party…May Allah reward you.” (End)
B. Nona Amer
“Assalamu Alaikum wa Rahmatullah wa Barakatuh,
I have a question, and I hope that you could answer me. It came in the adoption of the scholar Taqiuddin (may Allah’s mercy be upon him), that he refused holding demonstrations … And now we see demonstrations being widely spread and that you yourselves organizing them. Is there legislative (sharia’h) evidence on your action?
Wassalamu Alaikum.” (End)
C. Wassim Kordoghli
“Assalamu Alaikum wa Rahmatullah wa Barakatuh our Ameer,
It is mentioned in the book of the Islamic State page 236, “It therefore follows that holding conferences on the issue of the Khilafah would not itself be a method for the establishment of an Islamic state …” My question Sheikh is why the party holds conferences and seminars while in its books it refuses to do such actions… please clarify the matter so we remove confusion.” (End)Answer:
Wa Alaikum Assalam wa Rahmatullah wa Barakatuh,
Your questions are similar in terms of the subject; they pertain to conferences, protests, and seminars, and whether the party has changed its method?The answer, brothers and sister, is that the party does not change its method since it is rightly derived from the Book of Allah the Almighty and the Sunnah of His Prophet (saw), and this is clearly and unambiguously detailed in the books of the party. Thus the stages of culturing, interaction and the establishment of the Khilafah … all are described with evidences in our books.
We call on people to carry the Islamic Call (Da’wah), and those who respond we join them in the party and become part of its Shabab… As well as we carry out actions to create public opinion emanating from general awareness … and ask the support of the people of power and establish the Khilafah, Allah willing.
This method for the establishment of the state, as we have mentioned, was derived from the correct manner, Allah willing, following the method of RasulAllah (saw), since his (saw) Revelation until the establishment of the state in Medina al-Munawarrah i.e. culturing, to build up the party’s body, and interaction with the Ummah through public work, to create public opinion emanating from public awareness, and then requesting the victory and the establishment of the state…
It seems that the confusion comes when those who raised the questions have mixed between the actions of public opinion in the stage of interaction and the establishment of the state … The issue of this confusion will be clarified as follows:
1. If it was asked what are the actions for creating public opinion during the stage of interaction, we say all the actions which involve the interaction with the Ummah, based on the Islamic thoughts and its rulings. Such as holding lectures, seminars, conferences, protests that we manage them and lead them with our banners and chants … If we are able – and similar actions…:
a. Thus the Messenger (saw) gathered people at Safa and addressed them:• Al-Bukhari narrates from Ibn Abbas, may Allah be pleased with him: When it was revealed: (وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ), “and warn ]O Muhammad[, your closest kindred.” [Shu’ara: 214], the Prophet (saw) ascended the mountain Safa, and called out loudly: «يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ» “O Banu Fehr, O Banu Uday” – all the clans of Quraish – until they gathered. Everyone who could, he came. He, who could not, sent another one to represent him. Then Abu Lahab and Quraish came. He (saw) said: «أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِالوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ، أَكُنْتُمْ مُصَدِّقِيَّ؟» “If I were to tell you that an army is advancing from the valley to attack you, will you believe me?” They replied, “Yes, we have only found you truthful”, he said: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ» “Then I am a plain warner onto you of a severe punishment”. Abu Lahab said, “Is it for this you gathered us? May you perish the rest of the day!” Then Allah (swt) revealed (تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَب) “May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained.” [Al-Masad: 1-2]
• Also Muslim narrated from Ibn Abbas, that he said: When this verse was revealed:(وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ) “And warn, [O Muhammad], your closest kindred.” [Ash-Shu’ara: 214] (and the sincere heads of your family), RasulAllah (saw) ascended the mountain of Safa and called aloud, «يَا صَبَاحَاهْ» “Ya Sabahah” (O, the calamity of the morning!). They said: Who is this who calls? They said: Muhammad. When they gathered, he (saw) said: «يَا بَنِي فُلَانٍ، يَا بَنِي فُلَانٍ، يَا بَنِي فُلَانٍ، يَا بَنِي عَبْدِ مَنَافٍ، يَا بَنِي عَبْدِ الْمُطَّلِبِ» “O Bani so and so, O Bani so and so, O Bani Abd Manaf, O Bani Abdul Muttalib”, they assembled around him, he (saw) said: «أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا تَخْرُجُ بِسَفْحِ هَذَا الْجَبَلِ، أَكُنْتُمْ مُصَدِّقِيَّ؟» “If I were to tell you that there are horses behind this mountain, would you believe me?” They said, “We have never experienced a lie from you. He said: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ» “Then I am a plain warner onto you of a severe punishment.” Abu Lahab said, “May you perish! Did you summon us to this?”, and then Allah (swt) revealed this Surah: May the hands of Abu Lahab be ruined, and has ruined, to end of the Surah as read by Al-A’amash.
• It is also narrated by Ahmad bin Yahya bin Jabir ibn Dawood Albuladhira (died 279 AH) in his book: Sentences of the Lineages of the Nobles. He said that Mohammed bin Saad and Al Waleed Bin Saleh told me, from Mohammed bin Omar Waaqidi, from Ibn Abi Sabrah, from Omar bin Abdullah, Ja’far bin Abdullah bin Abi Al-Hakam said: When this verse was revealed to RasulAllah (saw): (وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ) “And warn, [O Muhammad], your closest kindred.” He was strengthened by it… RasulAllah (saw), sent to Bani Abdul Muttalib, they came with a group of Bani Abd Manaf, all of them counted forty-five men … RasulAllah (saw) invited them to another meeting, and he said: «الْحَمْدُ لِلَّهِ أَحْمَدُهُ، وَأَسْتَعِينُهُ وَأُومِنُ بِهِ وَأَتَوَكَّلُ عَلَيْهِ، وَأَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ». “I celebrate Allah’s praise, I seek His help, I believe in Him, I put my trust on Him, I bear witness that there is no god to be worshipped but Allah alone with no associate”. Then he (saw) said, «إِنَّ الرَّائِدَ لا يَكْذِبُ أَهْلَهُ. وَاللَّهِ لَوْ كَذَبْتُ النَّاسَ جَمِيعًا، مَا كَذَبْتُكُمْ. وَلَوْ غَرَرْتُ النَّاسَ، مَا غررتكم وَاللَّهِ الَّذِي لا إِلَهَ إِلا هُوَ، إِنِّي لَرَسُولُ اللَّهِ إِلَيْكُمْ خَاصَّةً وَإِلَى النَّاسِ كَافَّةً. وَاللَّهِ، لَتَمُوتُنَّ كَمَا تَنَامُونَ، وَلَتُبْعَثُنَّ كَمَا تَسْتَيْقِظُونَ، وَلَتُحَاسَبُنَّ بِمَا تَعْمَلُونَ، وَلَتُجْزَوُنَّ بِالإِحْسَانِ إِحْسَانًا وَبِالسُّوءِ سوءا. وَإِنَّهَا لَلْجَنَّةُ أَبَدًا، وَالنَّارُ أَبَدًا. وَأَنْتُمْ لأَوَّلُ مَنْ أُنْذِرُ». “A guide can never lie to his people. I swear by Allah, if I lie to all the people, I will never lie to you. If I delude people I will never delude you. I swear by Allah, there is no god but He, and that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allah, you will die just as you sleep, you will be resurrected just as you wake up. You will be called to be accounted for your deeds. It is then either Jannah (Paradise) forever or Fire (Hell) forever. You are the first to be warned”. Abu Talib replied, “We love to help you, accept your advice, and believe in your words. These are the sons of your father are gathered, and I am one of them, but I am the fastest to do what you like. So do what you have been ordered. I shall protect you and defend you, but I can not relinquish the religion of Abdul Muttalib until I die for what he died”. And the folk spoke soft words, but Abu Lahab said, “O Banu Abdul Muttalib, I swear by Allah this is a bad thing. You must stop him before others do, then if you surrender him to them you will be humiliated, and if you protect him you will be killed”. Abu Talib then answered, “I swear by Allah, to protect him as long as I am alive”.
• Thus, gathering people and speaking to them is part of the public work that is done.
b. The Prophet (saw) led the Muslims in two rows Omar was leading the first, and Hamza leading the second:
Abu Naeem Ahmed bin Abdullah bin Ahmad bin Ishaq bin Musa bin Mehran Al-Asfahani (died 430 AH) narrated in his book entitled Hilyatul Awliyaa wa Tabaqatul Asfiyaa The Beauty of the Righteous and the Ranks of the Elite that Ibn Abbas said, I asked Omar may Allah the Almighty be pleased with him: “For what reason you are called Al- Farouq? He said: “Hamza accepted Islam three days before me; then Allah opened my heart to Islam …So I said: Where is the RasulAllah (saw)? My sister said: He is in Dar ul-Arqam Ibn ul-Arqam at al-Safa”. So I headed to the house… I said, “I bear witness that there is no god but Allah alone with no associates, and I bear witness that Muhammad is His servant and Messenger”. He said, “Upon hearing that, the believers exclaimed ‘Allahu Akbar!’” and their loud voices were heard by those living in the vicinity of the Mosque. Then I said, “O RasulAllah, would we not be right, regardless whether we live or die?” He (saw) said,«بَلَى وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّكُمْ عَلَى الْحَقِّ إِنْ مُتُّمْ وَإِنْ حَيِيتُمْ» “Indeed, I swear by Him whose hand my soul stands, that you are right whether you live or die”. Omar then said, “Why hide then? I swear by Him who sent you with the message of truth that you should come out”. We then walked out with the Messenger of Allah (saw) in two rows, Hamza leading one, and me the other, until we reached the Sacred Mosque, he said: “I looked at Quraish and to Hamza, and realized that Quraysh became distressed as never before”. Then RasulAllah (saw) called me Al-Farouq; and Allah distinguished between truth and falsehood”.
(End)
Thus, rallies are acts of public opinion to move people and make them aware of the ideas of Islam and its rulings. They are held by the condition that we can perform them with our banners, cheers and thoughts, but we do not join others in public actions that we do not lead. This is because when the Prophet (saw) led the Muslims in that march, Muslims did not join other movements under mixed leadership, but Muslims took two rows in a march led by RasulAllah (saw).
2. But if one said what is the method to establish the Khilafah: Is it through demonstrations? We say no … Is it lectures? We say no … Is it conferences? We say no … for these and similar actions are acts of creating public opinion that take place in the stage of interaction, and are not the method of the establishment of the state. Rather, the method of establishing the state is as we have mentioned at the beginning and it ends with the actions of seeking of the Nusrah (support) and the establishment of the state.
This is the subject, and perhaps it is now clear. Therefore, there is no contradiction between what is written in our books and our actions. Thus our saying in our books that holding conferences, rallies, protests, and seminars … Is not the legitimate way based on evidence set out to establish the state … This saying is true. Also, if we say that these are public actions that take place at the stage of interaction, if we can carry them out according to its manner… this is also true to say. There is no contradiction between the content of what the books say, and the actions that we do…. Just have to read these words that are written in our books in the context in which it is used; they must be read with conscious mind and enlightened vision, and matters will become clearly evident, Allah willing…
Still there is a question that is not included in the questions, but may be contained in the minds of some, that is: So, why the party has not held a conference or organized a march in previous years?The answer to this question is clear from what was mentioned earlier, we do not do acts of public opinion for a march or demonstration and the like unless we can lead them in an apparent and proclaimed manner, and with our banners and chants; without interspersing banners and chants in the form of mixing the hobble with the noble, and that the time and the place for holding are suitable according to the purpose for which we seek… if this is possible then we do these actions, but if it is not then we do not.
And for information we had previous attempts in the sixties, when Bourguiba visited Jordan calling for reconciliation with the Jews. The party organized in the era of Abu Abraham (Allah’s mercy be upon him), delegations that was more like a march, and some of them marched out to the prime minister in Amman, while in Jerusalem and in Hebron they marched to their governors … I was with them in Hebron, and so I will convey what I attended:
The Ameer of the Hizb had ordered the party’s members and their supporters to assemble at a certain hour, ten o’ clock in the morning, in the main street in the city of Hebron. Then we walked out to the province, the building which is now demolished, and when we came down the street the security chiefs came, and discussion and controversy occurred… What it is important is that we could not get out walking, but they allowed us to go out riding, so we boarded cars and buses and went to the building. We were many in numbers … we fulfilled the task and we came back… Thus, the issue is that such actions, if we can lead them on our own, and we see that they are appropriate we do them, but if we cannot lead the work and control it, or if we do not see it appropriate at certain circumstances we do not do it.
This is like establishing a media office, it is an act of public opinion that if we were able to do it we do, but if we cannot do it we don’t. For example, it was not possible in the era of the founder Ameer to announce a spokesperson for us, hence we did not. However, in the reign of the second Ameer, he commissioned me to be a spokesman in Jordan, and I became a client of the prison, hardly came out then taken back again … But now we thank Allah that now we have set up more than one media office … And all are acts of public opinion. But if someone were to ask: Is the establishment of the Media Office is a method for the establishment of the Khilafah?
The answer is no.And now back to the beginning; we ask:
Is giving lectures part of public actions that we do in the stage of interaction? The answer is yes.
Is holding conferences part of public actions that we do in the stage of interaction? The answer is yes.Are protests that we lead with our preparations, are they actions of public opinion that we do at the stage of interaction? The answer is yes … Is the setting up of media offices part of public actions that we do in the stage of interaction, the answer is yes.
But if we ask:
Is giving lectures a method to establish the state, the answer is no.
Is holding conferences a method to establish the state, the answer is no.
Is holding protests a method to establish the state, the answer is no.
Is the establishment of media offices a method to establish the state, the answer is no.
It is clear that the first questions are about the actions of public opinion at the stage of the interaction, and the second questions are about the method of the establishment of the state. They are two issues, and are not the same question, and each issue has its answer. There is no contradiction between the two issues or between the two answers…
We ask Allah that this matter has been clarified, unambiguously, and that anyone who seeks to attain the right will realize it and act upon it. But those who seek the falsehood, it will not benefit them any further explanation or statement. Because they did not ask for falsehood in order to know the truth; they are two things that do not meet. And Allah is predominant over His affair, but most of the people do not know.
Your brother,
Ata Bin Khalil Abu Al-Rashtah06 Rabi’ I 1435
2014/01/07 -
Debunking 10 Myths amongst the Ummah
The Muslim Ummah has gone through a tumultuous period ever since the destruction of the Khilafah. But matters did not end there. Our lands were dismembered, agent rulers were brought power, the Ummah was divided by new borders and chaos and anarchy ensued. Many, in attempting to understand this complex reality arrived to a variety of conclusions. Some who benefited from the new status quo, peddled specific opinions to preserve their positions or benefit from the chaos. In pursuit of answers a confused mentality amongst the Ummah emerged. Today we hear many conspiracy theories which attempt to reconcile the reasons as to why the Ummah is in the position it is today. This article will highlight some of these and assess their validity.
1. The Jews control the world
Besides representing a mere 0.2% of the world population, the Jews are shrouded by a mythical aura of invincibility and it is often heard by Muslims that “The Jews” control the world. One reason for this may lie in the establishment of a Jewish State in the heart of the Muslim lands which has not only managed to survive for 64 years but has even managed to expand its borders.
If the theory that the ‘Jews control the world’ was true, some questions arise; Why have they not yet been able to destroy Palestine and end the ongoing conflict that has lasted for over 5 decades? If they control the world why are they threatened by the rapprochement between US-Iran? If they control the world why do they make such exhaustive lobbying efforts?
The reality is the Jews do not control the world. They seek to influence public policy by using the façade of human rights and democracy to protect the existence of Israel. Jewish lobby groups are known for their success in encouraging US Lawmakers to support policies in line with its interests such as the right for Israel to exist. There is no secret as to why the US aids Israel with billions of dollars and increasing every year, since from a political viewpoint it achieves a strategic objective for the US such as curtailing influence of neighbouring states in order to preserve its hegemony in the region. The Jews don’t control the world, they exert influence and there is a big difference between control and influence.
2. The Mahdi will come and save us
The return of Imam Mahdi is used as an excuse and justification for inaction, taking the fatalistic view that we as an Ummah cannot, and even should not, do anything about the corrupt situation until the Mahdi appears at the end of time and establishes the Khilafah. However, an authentic hadith shows that the Khilafah will have been established by the Muslims before the coming of the Mahdi. This can clearly be seen in the hadith narrated by Umm Salamah (RA) that the Messenger of Allah صلى الله عليه وسلم said:
“Disagreement will occur at the death of a caliph and a man of the people of Medina will come flying forth to Mecca. Some of the people of Mecca will come to him, bring him out against his will and give bay’ah to him between the Rukn and the Maqam. An expeditionary force will then be sent against him from Syria but will be swallowed up in the desert between Mecca and Medina. When the people see that, the God fearing people of Syria and the best people of Iraq will come to him and swear allegiance to him between the Corner and the Maqam. Then there will arise a man of Quraysh whose maternal uncles belong to Kalb and send against them an expeditionary force which will be overcome by them, and that is the expedition of Kalb. Disappointed will be the one who does not receive the booty of Kalb. He will divide the property, and will govern the people by the Sunnah of their Prophet (peace be upon him) and establish Islam on Earth. He will remain seven years…” (Reported by at-Tabarani in al-Awsat. According to Ibn Hajar in his Majma’ az-Zawaid the transmitters in at-Tabarani’s narration are sound and authentic.)
The above hadith states that disputes will take place at the death of the Khaleefah and consequently a man will come forth who after being given bay’ah as the Khaleefah will declare himself to be the Mahdi. So clearly Mahdi will not establish the Khilafah Rashidah that will return as foretold in the ahadith. Moreover he will not be the first Khaleefah after the destruction of the Khilafah and nor will he be the last Khaleefah. Rather, he will be a just Khaleefah who will establish the justice of Islam on earth. This is from the perspective of the account of the story as prophesised by the Prophet صلى الله عليه وسلم
3. Free masons are destroying Islam
The widespread attacks on Islam by the media led Muslims to explore and understand the nature of these attacks and why Islam is constantly under the spotlight. A freemasonry explanation seems to satisfy the minds of many by showing that there is a hidden agenda to destroy Islam. In 1987, an Egyptian writer Sa’id Ayyub published a book arguing that there was a link between freemasonry and Dajjal. These theories were elaborated and popularised among the Ummah by the English convert to Islam David Misa Pidcock. Since the events of 9/11, the idea that the freemasons worship the devil has become widespread amongst Muslims. Some Muslims argue that freemasonry promotes the interests of the Jews and their aim is to rebuild the Temple of Soloman in Jerusalem after destroying the Al-Aqsa mosque. A recent video series called the Arrivals which reinforced these ideas went viral on social media and many Muslims caught on to this.
The reality is that indeed there is an attack to secularise Islam and prevent the rise of the Khilafah. However this attack needs not to be attributed to a secret masonry organisation which no one knows about except from a few leaks on YouTube. Rather the attack is notably carried out by all of the current superpowers of the world including America, Britain, France, Russia, Germany who work tirelessly to malign the political elements of Islam and secularise the deen so that Muslims across the globe adhere to the Western values such as the freedom to obey your desires as oppose to adhere to the Shariah of Allah سبحانه وتعالى. So we see that any Muslims who discuss Islam politically and talk about the Khilafah or the desire for the implementation of Islam in the Muslim World are labelled as extremists, radicals, and Islamists e.t.c. A retired British General, Richard Dannatt confirmed this when he said about the war of occupation in Afghanistan
“For those who are brave enough to acknowledge it, the Islamists’ long-term objective is clear, although deliberately understated: the restoration of the historic Islamic caliphate, running through South Asia, the Middle East, North Africa and up through south and south-east Europe. The problem is that it is not time-dependent: they are prepared to follow a timetable far longer than those in liberal democracies can accept. As the insurgents often say, we may have the watches, but they have the time. This is why, while I welcome President Obama’s statement of intent – which we will succeed – the talk of a timeline for withdrawal was misjudged.”
4. The Ummah is not ready for Shari’ah rule
Ever since the Khilafah was destroyed in 1924, the Ummah lost its vehicle to establish the Shari’ah of Allah سبحانه وتعالى and the constitutions of her lands were changed from being the Shari’ah of Allah سبحانه وتعالى to man-made secular constitutions as illustrated in the Western World. As a result ideas that are foreign to Islam such as ‘sovereignty belongs to man’ and an individual has the ‘freedom’ to act in accordance to his desires has led to many Muslims from restricting their actions within the commands and prohibitions of Allah سبحانه وتعالى to doing as they please. So many Muslims witness others who are not following the Shari’ah and thus hold a view that we are not ready for the Shari’ah rules to be implemented in the world.
However, these realities do not mean that the Ummah are not ready for Shari’ah Rule. Infact overwhelming percentages of Muslims in many countries want the Shari’ah to be the official law of the land as annual surveys have shown year in year out such as the Pew Forum. They found in some countries up to 99% favoured the Shari’ah such as Afghanistan and in others such as Bangladesh, Morocco, Pakistan, Malaysia, Palestine and Iraq all had above 80% who want the Shari’ah . Moreover, the Shari’ah must be implemented irrespective of the strength or weakness of the Ummah since this has been obliged upon the Ummah. Allah سبحانه وتعالى says,
فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ
“And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you.” (al-Ma’idah, 48)
Allah سبحانه وتعالى does not command something that the Ummah are incapable of thus the question of the implementation of the Shari’ah is therefore not an optional one based on preferential condition of the Ummah being in a state of strength or weakness, rather it is a task which has to be done regardless if the Ummah appears to be ready or not .
5. The Ummah is too divided
Eid on different days, allegiances to different mosques and the perpetuation of infighting between Muslims over their school of thoughts or groups each abdicating the other are realities which the Ummah witnesses on a year after year. These issues which are almost consistent around the world in their relative communities can easily project a disheartening scene of the Ummah thus leading to a defeatist argument that we as an Ummah are simply too divided to bring about any global change. However the ‘difference of opinion’ between Muslims have existed as long as Islam itself. Whilst it is healthy to have a diversity of views it can also be problematic if certain differences are not resolved. Indeed the enemies of Islam use such differences to “divide and conquer” the Muslim lands. The US invaders in Iraq for example stoked up sectarian strife in Iraq between Sunnis and Shia’s – so that they could take control of the country.
There is however a method to resolve differences between the Ummah. It is well known that individual Sahaba had differences of opinion and there are Shari principles that have been deduced to resolve differences which are; “The Imam’s decree settles the disagreement” And “The Imam’s decree is executed openly and privately.” All Muslims including the scholars, have to follow the opinion adopted by the Khalifah. Differences of opinion amongst Muslims have occurred in the past and will occur in the future. The correct framework to handle them is through the Khilafah state – as any other route will merely lead to confusion, conflict, anarchy and chaos. The Ummah is indeed divided, however the cause and the root of these divisions is the absence of a leader, thus the view that ‘Ummah is divided’ is not the cause of the sad state of affairs we are in, rather it is an inexorable outcome in the absence of a leader .
6. The Ummah is too weak
Albeit our glorious history, many believe that the Muslim world is weak and cannot present a challenge to the major powers of the world. Corrupt governments, poverty-stricken populations and the lack of modernisation in infrastructures can lead one to hold a pessimistic view about the capabilities of the Ummah. However, despite this some of the Muslim countries have made some key military advances such as Pakistan, Turkey, Iran and Indonesia. Below are just some statistics to illustrate the readiness of the Ummah in regaining its position in the international arena .
• Pakistan has the 6th largest army in the world
• Turkey has the 7th largest army in the world
• Turkey has the second largest army within NATO
• Turkey has plans to develop its own fighter jet (in house) by 2020
• Iran has produced key military hardware such as Radar technology and Missile Systems
• The Turkish navy, With 14 diesel electric attack submarines and 17 frigates, is the most powerful fleet in the Middle East and North Africa
• Both Turkey and Egypt possess over 200 F-16’s all of which are capable of undertaking precision ground strikes and intercepting enemy aircraft beyond visual distances
The Ummah must not forget the world’s most sacred resources lie in the Muslim World, from coal, oil, gas to young populations to vast fertile agricultural land all over the Muslim countries. The physical capabilities are already present, what’s missing is the political management of these resources and a sincere leader who fears Allah سبحانه وتعالى and works at the service of the Ummah alone.
7. The US is too powerful
Whilst the USA began the 21st Century of the World’s unrivalled superpower dominating politics, economics, foreign policy and globalisation, the position of the US is very different now. The war on terror and its subsequent wars have caused a fault line as the US has been busy consumed with two wars which lasted longer than WW1 and WW2 combined. Its treatment of the Muslims through Guantanamo Bay, Abu Ghraib and its extraordinary rendition, torture and anti-terror legislation has shown the world that it is has no right to speak of human rights, democracy and has nothing to offer the world in terms of values. Economically, it has led the world to a global recession. The US indebted to the tune of just under $40 trillion – nearly 75% of what the world produces. In a Harvard report it was calculated that 10% of the US population owned 71% of the nation’s wealth, whilst the top 1% controlled 38%. On the other hand, the bottom 40% owned less than 1% of the nation’s wealth, this has created 37 million Americans who live below the poverty line and huge economic disparity. This shows that America’s reign of supremacy is no longer tenable.
America’s precarious exceptionalism was summed up by a US writer:
“The United States is at the end of the period of global leadership and domination that we’ve enjoyed for the last 50 years or so. The country is bankrupt economically. We’ve lost our edge in terms of politics, economics, socially. We no longer compare well with other countries around the world, and we’re not admired as we once were by countries around the world. And we’re not viewed as a model for economic and political development, as we once were. So this really marks a global shift in world history, both for the United States and the rest of the world. It is a gloomy picture, and this wasn’t an easy book to write for that reason. But I think the facts speak for themselves. If you look at the United States, both in terms of comparing us to 20 years ago or in comparing us to other developed countries in the world, the United States doesn’t come out on top on almost any measure anymore. And this has long-term implications that are going to affect the way we live and the role we play in the world. So it is a gloomy picture, although I think there are ways in which the United States can eventually emerge from this in a solid position.” David S Mason, ‘The End of the American Century’.
8. Saudi Arabia is an Islamic State
Hosting the yearly Hajj pilgrimage Saudi Arabia often receives compliments for the organisation of one of the pillars of Islam. Many of the older generation hold sympathetic views towards Saudi Arabia since the land is inherently connected with Islam. We see aspects of the Shari’ah implemented and moreover, it is a country where many Muslims go today for studying the deen and no doubt we see millions of books published from Saudi Arabia. These factors have led many to think that Saudi Arabia hold the greatest resemblance to Islam today and is the closest to an Islamic State.
However besides being a monarchical political structure, Saudi Arabia violates the criteria for being Dar al-Islam in many ways. Being part of the United Nations alone is enough for it not to be considered an Islamic State, since the sovereignty of the Islamic State belongs to Allah سبحانه وتعالى alone, not any other institution . Whilst Saudi may have partial rules of Islam pertaining to some areas of the state, it is not permissible for the Shari’ah to co-exist with rules from another ideology. Moreover in an Islamic State the allegiance of the state is to the interests of the Muslims alone, in Saudi it is no secret that Saudi’s allegiance is exemplified in the form of a bilateral relationship with the U.S. A Wikileak Memo revealed that the Saudi and U.S are ready to publicly defend their relationship . We have also seen that besides utilising its vast economic wealth on a pulverised Ummah it will goes to the extent of military force to protect its interests even if against the Muslims as we saw in 2011 when the Sheikhdom sent their troops to Bahrain not to help the Muslims but to surpress the uprisings
Allah سبحانه وتعالى says,
وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ
“So rule between them by that which Allah has revealed, and follow not their desires, but beware of them in case they seduce you from just some part of that which Allah has revealed to you” (Al-Maaida, 5:49)
9. The Islamic system is outdated and not fit for the 21st Century
The concept of Shari’ah and the Islamic legal System, is ferociously attacked. The media portrayal of life under Shari’ah where beating of women, beheadings and lashings everyday occurrences, are now all too familiar images. Since the demise of Islam at a state level, the Shari’ah has ceased to be the basis of legislation in the Muslim world. What remains of the Shari’ah in the Muslim world is only a few scattered laws that are applied haphazardly. This has erroneously given the impression of the unsuitability of Shar’iah in the 21st century to deal with new issues and to solve modern, day-to-day problems.
Islam views the human being as composed of instincts and needs continually facing problems in how to satisfy them. The Islamic texts came to address men and women as human beings, not just as individuals living in the seventh century Arabian Desert. Humans today are the same humans who lived 1400 years ago and will continue to be the same human in another 1400 years’ time. There is no doubt that the world is radically different, in the past people would live in huts and today we have skyscrapers, but we still need roofs over our heads. In the past our Prophet PBUH sent messengers to other rules on horseback whereas today a message can be sent via email or SMS. Islam is a timeless ideology that is applicable for all centuries and has the capacity to deal with all new realities whether these are scientific such as Cloning and Space Travel or to do with new warfare such as Intercontinental Ballistic Missiles.
10. The only way to create any change is by mimicking the Western world.
From economics to politics, education to innovation the Muslim Ummah holds a deeply engrained thinking that the only way to pull itself out of the current situation is to mimic the actions of the Western states. This belief is not built on an intellectual conviction in Western ideals such as democracy and Capitalism but rather a superficial logical assumption that by adopting Western thinking the Muslim world can too become economically wealthy and politically independent as the Western states.
In a world of global values it is difficult to escape the constant push for the adoption and implementation of democratic parliamentary systems and free market policies. There seems for some no other way. This mirage of power and success the Western “developed” states project to the world is possibly their greatest power.
It is this basic mindset that leads to many of the myths that have been discussed earlier. To completely rid itself of this constrained thinking, Muslims must adopt a completely new mind-set based on the Islamic sources.
The western world is just a mirage of success which hides its societal failings such as greedy bankers, social break down and political distrust. It is not a coincidence that ordinary Western non-Muslims are demanding a change to the way Western governments are run.
References
http://en.wikipedia.org/wiki/Israel_lobby_in_the_United_States
http://www.fas.org/sgp/crs/mideast/RL33222.pdf
http://www.khilafah.com/index.php/the-khilafah/issues/7726-the-coming-of-al-mahdi-and-the-establishment-of-the-khilafah
http://www.telegraph.co.uk/news/worldnews/asia/afghanistan/6738109/A-deadline-for-withdrawal-in-Afghanistan-plays-into-the-enemys-hands.html
http://www.pewforum.org/2013/04/30/the-worlds-muslims-religion-politics-society-overview/
http://www.khilafah.com/index.php/the-khilafah/issues/597-the-re-establishment-of-the-khilafah-is-an-obligation-upon-all-muslims
http://www.khilafah.com/index.php/the-khilafah/issues/2752-the-obligation-of-khilafah
http://islamicsystem.blogspot.ae/2012/03/working-towards-establishing-islamic.html
http://host-215-67-22-178.cloudsigma.com/index.php/concepts/islamic-culture/5891-only-the-khilafah-can-resolve-differences-of-opinion
http://www.khilafah.com/index.php/the-khilafah/issues/15425–the-military-of-the-future-khilafah
http://www.khilafah.com/index.php/comment/17071-us-exceptionalism-10-things-the-us-is-exceptional-at
http://islamicsystem.blogspot.ae/2006/05/is-saudi-arabia-islamic-state.html
https://wikileaks.org/wiki/CRS:_Saudi_Arabia:_Current_Issues_and_U.S._Relations,_May_22,_2008
http://www.nytimes.com/2011/03/15/world/middleeast/15bahrain.html?pagewanted=all&_r=0 -
Q&A: Collection of the Holy Qur’an, The Seven Recitations and Tafsir of the Ayah: “While Allah created you and that which you do”
The following is a draft translation of a collection of Questions asked to the Scholar Shekh Ata’a Abu Rashta.
Questions:
Dear Brother, Assalamu Alaikum wa Rahmatullahi wa Barakatahu
1. In the book Ash-Shaksiyah 3 (Islamic Personality Volume III), under the topic “The First Evidence – The Book”, under the point “Fourth” it says: “The research on it does not concern the question whether it is from the Qur’an. Rather it concerns its submission and delay…” What is meant by that?
2. Concerning the recitations: Some consider the recitations that were transmitted through Tawatur to be seven, others consider them to be ten. What is the correct opinion on this issue?
3. The recitations that were transmitted as Ahad (not reaching the status of Tawatur), and are in harmony with the Uthmani scripture and the Arabic meaning, how to treat them? Can they be applied for recitation?
Also the odd recitations that have been transmitted as Ahad but do not correspond with what has been written in the Mushaf, how to treat them?
4. Do you have a specific assessment on the issue of the seven letters?
5. I have another questioning pertaining to Tafsir and hope that I have not overburdened you. The question concerns the explanation of the holy Ayah:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
“While Allah created you and that which you do?” (As-Saffat, 37:96)
Some of the translations I have consulted say: It is possible that it is the origin and it is possible that it is the consequence, so how to decide between the two? What is the impact on the Islamic schools of thought in connection to the topic of al-Qadaa’ wal-Qadar?
Barakallahu Feek, may Allah open the gates of His blessings on you.
Wassalamu Alaikum wa Rahmatullahi wa Barakatahu
Kamal
Answer:
Wa Alaikum Assalaam wa Rahmatullahi Wabarakatahu
1. What you have mentioned from what came in As-Shaksiya 3 (Islamic Personality Volume III)… There was a confusion which has been revised and corrected, and the passage became as follows:
“Fourth: The collection of the Qur’an is a controversy transferred from the Prophet صلى الله عليه وسلم, because transmission is upon hearing from the Prophet صلى الله عليه وسلم verbally, and this is the subject of research. The collection of verses into one Mushaf does not concern the question whether the Ayat are from the Qur’an, and the collection was not through scripture from the Huffaz. Rather it was a gathering of papers that had been written down between the hands of the Prophet صلى الله عليه وسلم and were then arranged according to every Surah as read by the Messenger of Allah صلى الله عليه وسلم, then encountering what the Huffaz had from it of the Qur’an and storing them in one place…”
2. The Recitations transmitted through Tawatur (repeated chains of transmissions):
A. The seven recitations transmitted through Tawatur are the ones by which the Muslims read in the presence of the Messenger of Allah صلى الله عليه وسلم as much as Allah willed. They are collected in Uthman’s Mushaf (ra). A number of the Tabi’in and their Tabi’in from the Scholars of recitation collected the recitations and their lines of transmission (Isnad). In the books they laid down the lines of transmission in detail, inspecting all of which is connected to them.
These are the Scholars, the owners of the seven recitations:
– Nafi’ Bin Abdul Rahman Bin Abi Na’eem Al-Lithi (Mawlahum) Abu Ruwaim the Madinese Reciter, died in 169 AH in Madina.
The ones who narrated from him were: Qalun, who died around 220 AH in Madina and Warsh, who died 197 AH in Egypt.
– Abdullah Bin Kathir Abu Mu’abbad Mawla ‘Amro Bin ‘Alqama al-Kanani ad-Dari al-Makki, who has born 45 AH in Mecca and died in Mecca in 120 AH.
The ones who narrated from him were: Al-Bazzi Ibn Abi Bazza, the Meccan Muaddhin who died 250 AH in Mecca and Qunbul al-Makki al-Makhzumi, who died 291 AH in Mecca.
– Abu ‘Amro Bin al-‘Ala’ al-Mazani, the reciter of the people of Basra who was born in Mecca in 68 or 70 AH, he grew up in al-Basra and died in Kufa in 154 AH.
The ones who narrated from him were: Ad-Duri who resided in Baghdad and died 246 AH and As-Susi who died 261 AH.
– Abdullah Bin ‘Amir al-Yahsabiy, the Imam of the people of ash-Sham in recitation, he was from the Tabi’in and died in Damascus in 118 AH.
The one who narrated from him was: Hisham Bin ‘Ammar ad-Dimashqiy, born 173 AH and died 242 AH in Damascus.
– ‘Assim Bin Abi an-Najud al-Assadiy (Mawlahum) al-Kufiy, who died at the end of the year 127 AH.
The one who narrated from him was: Shu’ba al-Kufiy al-Assadiy al-Bazzaz al-Kufiy, who died around 190 AH.
– Hamza Bin Habib az-Ziyat al-Kufiy, born 80 AH and died 156 AH in Hulwan.
The ones who narrated from him were: Khalaf Bin Hisham al-Bazzaz, who died in Baghdad in 229 AH and Khalad Bin Khalid al-Kufiy, who died in Kufa in 220 AH.
– Al-Kasa’iy (because he resided in Kasa’) al-Kufiy, the reciter with Nahuw, born around 120 AH and died in Ranbawih in 189 AH.
The ones who narrated from him were: Abul Harith al-Laith Bin Khalad al-Bahgdadiy, who died in 240 AH and Hafs ad-Duriy, who was the former narrator from Abi ‘Amro.
The Masahif that are currently being printed come in the recitation of Hafs from ‘Asim, in the same scripture used by ‘Uthman (ra). There are other print versions of the Mushaf that come in the recitation of Warsh or Qalun from Nafi’, especially in some African regions.
The best known among the Scholars who collected the seven recitations is Imam Ahmad Bin Musa Bin al-Abbas, better known as Ibn Mujahid, who died in 324 AH. He singled out the known seven recitations and reported them in his book “As-Sab’a fi al-Qira’at”, where he mentioned the Scholars of the seven readings. These seven recitations have occupied firm positions in registration and became a destination for students of recitation. Ibn Mujahid built his choice upon very high conditions. He did not take a recitation except from an Imam who was known for his accuracy and integrity, and who spent a lifetime with internalizing the science of recitation, with the agreement of taking and receiving from him. This resulted in the outcome of the recitation of those seven we have mentioned above.
B. And when Shams ad-Din Abu al-Khair Ibn al-Jazri, Muhammad Bin Muhammad Bin Yusuf, who died in 833 AH, came, he researched the transmission of the recitations and found another three recitations, which he saw to be like the seven recitations that came through Tawatur in accordance with the ‘Uthmani scripture. He put them down in writing in his book “An-Nashr fi al-Qira’at al-‘Ashr”, mentioning the names of the three scholars he had added. They are:
Abu Jaafar Yazid Bin al-Qa’qa’ al-Madani, who died 130 AH.
Yaqub Bin Ishaq al-Hadrami al-Kufi, who died in 205 AH.
Khalaf Bin Hisham Abu Muhammad al-Bazzar al-Assadi al-Baghdadi, who died in 229 AH.
I have paid interest to the seven Mutawatir recitations, as I mentioned in my book “Taysir al-Wusul ila al-Usul” with their lines of transmission and their transmitters… I did not study the other three recitations mentioned by al-Jazri, although al-Jazri and other Scholars placed them on the same level as the seven Mutawatir recitations. I will research them in detail in the future in sha Allah, to attain this noble knowledge.
3. With regard to the recitations that are not Mutawatir, whether they comply with the scripture of the ‘Uthmani Mushaf or not, reciting the Qur’an with them is not permissible. They are not Qur’anic, because the Qur’an is what has been transmitted from the Prophet صلى الله عليه وسلم through Mutawatir transmission.
4. Revelation of the Qur’an in Seven Letters:
The Messenger of Allah صلى الله عليه وسلم said:
إِنَّ هَذَا القُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ
“This Qur’an was revealed in seven letters. Read from it what is facilitated for you.” (Agreed upon)
He صلى الله عليه وسلم said:
أَقْرَأَنِي جِبْرِيلُ عَلَى حَرْفٍ فَرَاجَعْتُهُ، فَلَمْ أَزَلْ أَسْتَزِيدُهُ وَيَزِيدُنِي حَتَّى انْتَهَى إِلَى سَبْعَةِ أَحْرُفٍ
“Jibril made me read in one letter so I reviewed it. I did not add to it but he kept adding to me until he terminated seven letters.” (Al-Bukhari)
The scholars differed as to the meaning of “seven letters”, some of them settled the differences of language in the Mutawatir recitations and collected them in seven groups: “Wujuh al-I’rab – Az-Ziyadah wa an-Naqs – At-Taqdim wa at-Ta’khir – Al-Qalab wa al-Ibdal – The forms of pronunciation such as Tarqiq, Tafkhim, Imala, Fath…” and some of the scholars settled them to be Arab languages that did not come out by Mutawatir recitations …
After studying the subject, I assume that the seven letters are languages as in “dialects” of the Arab tribes from which the Arabic tongue emerged, which were the subject of competition between the eloquent at the time of the descent of the Holy Quran. This because the Mutawatir recitations do not depart from language “dialects” of these tribes, which are the seven famous fluent dialects at the time of the revelation of the Holy Qur’an:
• Quraish • Tamim • Qais • Asad • Hadheel • section of the Kenana • section of at-Ta’iyeen
This is what I perceive to be correct in this matter, so what is meant be the seven letters are the seven dialects of the Arabic tribes mentioned above. This does not mean that it is permissible to recite the Qur’an in all his wordings in the dialects of these seven tribes, rather the Qur’an has to be recited solely as reported from the Messenger of Allah صلى الله عليه وسلم through Tawatur, because recitation in other than what came through Tawatur is not permissible, since what is not mutawatir cannot be considered from the Qur’an.
5. As for the translation of the Ayah:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
“While Allah created you and that which you do?” (As-Saffat, 37:96)
The “ما” is a linking element, i.e. Allah سبحانه وتعالى created you and created the idols that you worship. The obvious meaning (Nass) of the Ayah is evidence for that, since Allah سبحانه وتعالى says:
فَرَاغَ إِلَى آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ مَا لَكُمْ لَا تَنْطِقُونَ فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
“Then he turned to their gods and said, “Do you not eat? What is [wrong] with you that you do not speak?” And he turned upon them a blow with [his] right hand. Then the people came toward him, hastening. He said, “Do you worship that which you [yourselves] carve, While Allah created you and that which you do?”(As-Saffat, 37:92-96)
It is obvious that the Ayah
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
“While Allah created you and that which you do?” (As-Saffat 37:96)
Comes after
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ
“He said, “Do you worship that which you [yourselves] carve” (As-Saffat 37:95)
Therefore what is meant are the idols.
Those who interpreted the “ما” as an original element and understood from it “Allah created you and your actions”, had they understood that Allah created the actions of man and their understanding had stopped at the creation, meaning that Allah created them and the actions, such that He created the ability to undertake action, giving man the power to undertake action, they would not have gone far astray. Rather they interpreted “and Allah created your actions” to mean “He has forced you to undertake them”. Such that Allah سبحانه وتعالى has forced us to every action we undertake, and we do not have a choice in doing anything, neither the evil nor the good action. This is of course wrong, because there are actions up to the choice of man, who is rewarded and punished for them. Hence saying that Allah سبحانه وتعالى is forcing us to undertake all of our actions without any choice is a wrong statement.
فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَه
“So whoever does an atom’s weight of good will see it, And whoever does an atom’s weight of evil will see it.”(Az-Zalzala, 99:8)
As for the topic of al-Qada’ wal-Qadar and the Islamic difference of opinion on it, this is a very long issue. Its details are mentioned in the first volume of ash-Shakhsiyah (Islamic Personality Volume I), so please review it from there. And Allah is with you.
Your Brother,
Ata’ Bin Khalil Abu Al-Rashtah
18th Dhul Qi’ddah 1434 AH
24th September 2013 CE