by Admin | Jul 17, 2020 | Q&A, Ṣadaqah, Waqf & Masjid, Zakāh
Question:
As-Salaam Alaikum,
I trust you are well. I have a question regarding a Mosque Organisation (The Trust) that I help to run.
The Trust collects donations from members of the public and uses them for community projects which they run, food, general maintenance of the Mosque/properties and for purchasing property/land.
We would like to simplify this process and have only two boxes (Sadaqah Wajiba & Sadaqah Nafila).
1. Could you provide a list of donations which would come under each category (i.e: Sadaqah, Zakat, Kaffarah, Sadaqatul-Fitr etc)
2. Where someone has donated Sadaqah Nafila to the Trust – can the Trust use it for any purpose it sees fit?
If you could reply to this email, we would be most grateful. Jazakallah
Answer:
In the name of Allah, the Most Gracious, the Most Merciful.
The following would come under ṣadaqah wājibah:
– Zakāh
– Ṣadaqah al-Fiṭr
– Kaffārah
– Nadhr (vow)
It is necessary to dispense Ṣadaqah al-Fiṭr/Zakāh al-Fiṭr to its lawful recipients prior to the ‘īd ṣalāh. Hence, a separate collection should be made solely for Ṣadaqah al-Fiṭr and must be distributed to its rightful recipients at its correct time.
The following would fall under ṣadaqah nāfilah:
– General donations given to the masjid
– General charity which was not given due to a vow etc.
Ṣadaqah nāfilah may be used for the trust whilst ṣadaqah wājibah can only be given to the poor and needy (i.e. the lawful recipients of zakāh). However, it should be made clear that the ṣadaqah nāfilah will be used by the trust and will not be delivered to the poor, hence, if one wishes to send his ṣadaqah to the poor, he may put his money in the ṣadaqah wājibah box.
You may visit the following link for more details:
http://www.askimam.org/public/question_detail/17965
And Allah knows best
(Mufti) Bilal al-Mahmudi
Concurred by: Mufti Faisal al-Mahmudi
by Admin | Jul 17, 2020 | Q&A, Waqf & Masjid
By Mufti Husain Kadodia
Question:
Muslim communities in Europe often buy large multi- storey buildings and convert them into masjids. Once the purchase is complete, the entire ground floor is often demarcated as non-masjid, while the floor or floors directly above are used as the masjid proper. The ground floor is often used for toilets, wudhu area, storage, etc, and one may also find a ground-floor hall rented out for social functions and community activities to generate revenue for the mosque.
With this in mind, please answer the following:
1. Is it permissible to designate the ground floor as non-masjid? If it is, what is the understanding of the common notion that a masjid extends from earth to sky, with nothing else allowed to fill that space?
2. Would the upper portion be a masjid in every sense of the word? That is, for instance, would salah there be rewarded 27 times more and i‘tikaf be permissible?
3. Are there any restrictions on what the ground floor may be used for?
4. If it has a hall, is it permissible to hire it out to generate revenue for the masjid? It would be hired out for community activities, such as classes and lectures, as well as social functions, such as wedding receptions.
5. Does the board of trustees have authority to declare that none of the ground floor will be part of the masjid, even though all funding is through public donations whose benefactors are most likely donating for masjid maintenance alone?
Reply:
حامداً ومصلياً والجواب باسم مُلهِم الصواب
1. To start, a word on nomenclature. It is important to distinguish between the masjid structure and the masjid proper. (These are not legal terms, but will help to understand the issue.) The masjid proper is the consecrated space dedicated to the congregational prayer services of the Muslim community. The masjid structure includes the masjid proper, but may also contain other spaces set aside for varied use by the general Muslim public. In common parlance, masjid is used as much to mean a prayer room as to mean an entire building wherein prayers are held. For precision in this reply, masjid only refers to the masjid proper, and masjid structure to the entire building.
A masjid structure, with all that is in it, is a waqf, or endowment, to Allah—a return, as it were, of the property of Allah from the temporary holding of mankind back to the permanent ownership of Allah. Once a waqf is instituted, it is irrevocable.
The primary condition for erecting a structure as, or converting one into, a masjid, is that it be dedicated solely to Allah, with no single person or party claiming exclusive right to any part of it. Thus, if one establishes a masjid structure, but stipulates that a certain section—whether the ground floor or an upper floor, in whole or in part—belongs to him, such is not a valid waqf and the building will not become a masjid.[1]
It will, however, become a masjid if the entire structure is included in the waqf, and specified sections may be used for other than prayer, as long as the benefit is shared by the Muslim public or accrues to the masjid.
This is the authoritative position of the Hanafi School, as adopted by the major Hanafi legal masters over the centuries: Abu ’l-Laith al-Samarqandi (d. 373 AH),[2] Al-Bazdawi (d. 482 AH),[3] Al-Sadr Al-Shahid (d. 536 AH),[4] Al-‘Attabi (d. 586 AH),[5] Al-Marghinani (d. 593 AH),[6] Al-Zayla‘i (d. 743 AH),[7] ‘Alim ibn al-‘Ala (d. 786 AH),[8] Al-‘Ayni (d. 855 AH),[9] Ibn al-Humam (d. 861 AH),[10] Mulla Khusru (d. 885 AH),[11] Al-Tarablusi (d. 922 AH),[12] Al-Shalabi (d. 947 AH),[13] Ibn Nujaym (d. 970 AH),[14] Al-Tumurtashi (d. 1007 AH), [15] Al-Shurunbulali (d. 1069 AH),[16]
Shaykh Zada (d. 1078 AH)[17], authors of Al-Fatawa al-Hindiyyah (completed in 1085 AH),[18] Al-Haskafi (d. 1088 AH),[19] ‘Abd al-Hayy al-Laknawi (d. 1204 AH),[20] Al-Tahtawi (d. 1231 AH),[21] Ibn ‘Abidin (d. 1252 AH),[22] Rafi‘i (d. 1323 AH).[23]
Such is also the ruling given by several elder scholars of Deoband in their fatwa compilations: Ashraf ‘Ali Thanwi,[24] Rashid Ludhyanwi,[25] ‘Abdul-Rahim Lajpuri,[26] Zafar Ahmad al-‘Uthmani.[27]
It is essential to note that the areas excluded from the masjid must be designated before dedicating the structure. Everything in the building, above and below, will become the masjid except the designated section, which will fall under the waqf but will not be part of the masjid proper. This is important because if the entire building has already been dedicated as a masjid, to then exclude a portion is impermissible, as one would be deconsecrating part of an established masjid.
It can be thus understood, that application of the concept that a masjid extends from earth to sky, is in the case of no prior exclusion taking place.
Official consecration of the masjid is not through verbal dictum alone. A masjid does not become a masjid when the building is purchased or when a community authority declares it as such. Until a congregational prayer, following adhan and iqamah, is performed, the masjid boundaries may be discussed and redefined as the authorities see fit.[28]
2. The section defined as the masjid is like any other masjid. It is sacred ground bound by the all restrictions and bearing all the virtues of a house of Allah, and must be safeguarded against destruction and defilement. All etiquettes must be observed: One who enters must be free of major ritual impurity (janabah); keep a calm, prayerful atmosphere; and avoid disturbing others in their worship. The reward for congregational prayers is increased, and i‘tikaf is permissible.
3. The ground floor must be designated as something of functional use to the masjid, such as storage space[29], shops that generate income for the masjid,[30] or imam’s quarters,[31] or of general benefit to the community,[32] such as wudu facilities,[33] classrooms or a banquet hall.
4. It is permissible to hire out the hall to generate revenue for the masjid. The hall is like one of any other non-masjid waqf property, so any lawful function that is permissible elsewhere is permissible in this hall as well. However, because it is close to the masjid, the masjid authorities ought to ensure that the activities in the hall do not disturb the worshippers.
5. In a typical masjid project, funds are allocated to three large categories:
– Purchase of the land and building construction (if none already exists)
– Facilities essential to the masjid (e.g., wudu area, imam’s quarters)
– Non-essentials that may be built or left out as needed (e.g., classrooms, banquet hall, bookshop)
Funds collected for the first may be used for the second as well.[34]
While the third is of great benefit to the community and help to masjid maintenance, it would only be correct to use public donations if one of the following is true:
(1) When collecting funds, it is made clear to donors, or it is commonly known to them, that a section of the building will be set aside for such non-essentials;
(2) when giving funds, the donors clearly state that the money may be used for other than the masjid proper and its appurtenances.
However, if one gives money thinking or expressly stating that it be used for masjid alone, using it to pay for non-essentials would not be correct.
Allah Almighty knows best
Husain Kadodia
13 Dhul-Qa‘dah 1428 / 24 November 2007
Durban, South Africa
[1] الجامع الصغير 120/1 ونصه: ”محمد عن يعقوب عن أبي حنيفة في رجل جعل بيته مسجدا، وتحته سرداب، أو فوقه بيت، وجعل باب المسجد إلى الطريق وعزله، فله أن يبيعه وإن مات ورث عنه“.
[2] حاشية الشلبي على تبيين الحقائق 330/3 ونصه: ”أورد أبو الليث هنا سؤالا وجوابا، فقال: فإن قيل أليس مسجد بيت المقدس تحته مجتمع الماء والناس ينتفعون به؟ قيل: إذا كان تحته شيء ينتفع به عامة المسلمين يجوز، لأنه إذا انتفع به عامة المسلمين صار ذلك لله تعالى أيضا .“
و في الفتاوى التتارخانية 844/5: ”وفي النوازل: ولو جعل العلو مسجدا، والسفل وقفا على المسجد، وأخرجه من يده يجوز. وكذلك لو جعل السفل مسجدا للناس، أو سردابا وقفاً على ذلك، وأخرجه من يده يصح، لأنه لله تعالى.“
[3] شرح الجامع الصغير لعلي البزدوي ق 44/ب ونصه: ”رجل جعل بيته مسجدا، وتحته سرداب أو فوقه بيت، وجعل باب المسجد إلى الطريق، وعزله عن ملكه، فله أن يبيعه…وتفسير ذلك أن يكون خالصا لله تعالى، وإن كان أعلاه أو أسفله أو طريقه ملكا، فليس بخالص، إلا إذا كان السرداب من مصالح المسجد، كما في مسجد بيت المقدس.“
[4] شرح الجامع الصغير للصدر الشهيد ص 201 وق27/أ ونصه: ”رجل جعل بيته مسجدا، وتحته سرداب أو فوقه بيت، وجعل باب المسجد إلى الطريق وعزله عن ملكه، فله أن يبيعه لأنه لم يخلص لله تعالى فلا يصير مسجدا فلا يثبت أحكامه ولو كان السرداب لمصالح المسجد صح كما في مسجد بيت المقدس.“
[5] شرح الجامع الصغير للعتابي 21/أ ونصه: ”رجل جعل مسجدا، وتحته سرداب له أو لغيره، أو جعل السفل مسجدا، والعلو منزلا له أو لغيره، وعزله عن ملكه، وجعل بابه إلى الطريق الأعظم، لم يصر مسجدا، يباع ويروث، لأن المسجد ما خلص لله تعالى، ولم يخلص ههنا، لأن صاحب العلو له حق في السفل، من حيث كونه موضع قرار العلو،حتى لو كان السرداب لمصالح المسجد يصير مسجدا، كما في مسجد بيت المقدس.“
[6] الهداية مع فتح القدير 234/6 ونصه: ”ومن جعل مسجدا، تحته سرداب، أو فوقه بيت، وجعل باب المسجد إلى الطريق ، وعزله عن ملكه، فله أن يبيعه ، وإن مات يورث عنه ؛ لأنه لم يخلص لله تعالى لبقاء حق العبد متعلقا به ، ولو كان السرداب لمصالح المسجد، جاز كما في مسجد بيت المقدس.“
[7] تبيين الحقائق 330/3 ونصه: ”بخلاف مسجد بيت المقدس، فإن السرداب فيه ليس بمملوك لأحد، بل هو لمصالح المسجد، حتى لو كان غيره مثله، نقول بأنه صار مسجدا.“
[8] الفتاوى التتارخانية 5/844 وقد مرّ
[9] شرح العيني على الكنز ونصه: ”فإن قلتَ: مسجد بيت المقدس تحته سرداب؟ قلت: السرداب فيه ليس بمملوك لأحد بل هو لمصالح المسجد حتى لو كان غيره مثله نقول بأنه مسجد.“
[10] فتح القدير 234/6 ونصه: ”بخلاف ما إذا كان السرداب أو العلو موقوفا لصاحب المسجد، فإنه يجوز إذ لا ملك فيه لأحد، بل هو من تتميم مصالح المسجد، فهو كسرداب مسجد بيت المقدس، هذا هو ظاهر المذهب.“
[11] درر الحكام 135/2 ونصه: ”(وإن جعل تحته سردابا) وهو معرب سردابة، وهو بيت يتخذ تحت الأرض للتبريد (لمصالحه جاز) كما في بيت المقدس.“
[12] الإسعاف في أحكام الأوقاف ص 72 ونصه: ”ولو اتخذ مسجدا، وتحته سرداب أو فوقه بيت، أو جعل وسط داره مسجدا، وإذن للناس بالدخول والصلاة فيه، من غير أن يفرز له طريقا، لا يصير مسجدا ويورث عنه، إلا إذا كان السرداب أو العلو لمصالح المسجد أو كانا وقفا عليه.“
[13] حاشية الشلبي على تبيين الحقائق 330/3 ونصه: ”أورد أبو الليث هنا سؤالا وجوابا، فقال: فإن قيل أليس مسجد بيت المقدس تحته مجتمع الماء والناس ينتفعون به؟ قيل: إذا كان تحته شيء ينتفع به عامة المسلمين يجوز، لأنه إذا انتفع به عامة المسلمين صار ذلك لله تعالى أيضا.
وأما الذي اتخذ بيتا لنفسه، لم يكن خالصا لله تعالى، فإن قيل: لو جعل تحته حانوتا وجعله وقفا على المسجد، قيل: لا يستحب ذلك، ولكنه لو جعل في الابتداء هكذا صار مسجدا، وما تحته صار وقفا عليه، ويجوز المسجد والوقف الذي تحته.“
[14] البحر الرائق 271/5 ونصه: ”بخلاف ما إذا كان السرداب أو العلو موقوفا لمصالح المسجد، فإنه يجوز، إذ لا ملك فيه لأحد، بل هو من تتميم مصالح المسجد، فهو كسرداب مسجد بيت المقدس، هذا هو ظاهر المذهب، وهناك روايات ضعيفة، مذكورة في الهداية، وبما ذكرناه علم أنه لو بنى بيتا على سطح المسجد، لسكنى الإمام، فإنه لا يضر في كونه مسجدا، لأنه من المصالح.“
[15] تنوير الأبصار مع رد المحتار 357/4 ونصه: ”وإذا جعل تحته سردابا لمصالحه، جاز.“
[16] حاشية الشرنبلالي على درر الحكام 135/2 ونصه:”(قوله أو جعل فوقه بيتا، فلا ) أقول ظاهره أنه لا فرق بين أن يكون البيت للمسجد أو لا، إلا أنه يؤخذ من التعليل أن محل عدم كونه مسجدا، فيما إذا لم يكن وقفا على مصالح المسجد، وبه صرح في الإسعاف، فقال: إذا كان السرداب أو العلو لمصالح المسجد، أو كانا وقفا عليه، صار مسجدا.“
[17] مجمع الأنهر 747/1 ونصه: ”(ولا يضر جعله) أي جعل الواقف (تحته) أي تحت المسجد (سردابا) هو بيت يتخذ تحت الأرض، للتبريد وغيره (لمصالحه) أي المسجد، ولا يخرج به عن حكم المسجد، كما في بيت المقدس.“
[18] الفتاوى الهندية 455/2 ونصه: ”ومن جعل مسجدا، تحته سرداب، أو فوقه بيت، وجعل باب المسجد إلى الطريق وعزله، فله أن يبيعه، وإن مات يورث عنه ، ولو كان السرداب لمصالح المسجد، جاز، كما في مسجد بيت المقدس كذا في الهداية.“
[19] الدر المختار 357/4 ونصه: ”(وإذا جعل تحته سردابا لمصالحه) أي المسجد (جاز) كمسجد القدس (ولو جعل لغيرها أو) جعل (فوقه بيتا، وجعل باب المسجد إلى طريق، وعزله عن ملكه، لا) يكون مسجدا.“
[20] النافع الكبير 120/1 ونصه: ”(قوله: فله أن يبيعه) لأنه لم يخلص لله تعالى، فلا يصير مسجدا، فلا يثبت أحكامه، ولو كان السرداب لمصالح المسجد صح، كما هو في مسجد بيت المقدس.“ وأنظر مجموع فتاوى عبد الحي اللكنوي 336/2، فإنه قد أطال فيها وأجاد
[21] حاشية الطحطاوي على الدر 537/2 ونصه: ”واعلم أن العلو على المسجد، في حكم السرداب، قال في البحر: وحاصله أن شرط كونه مسجدا أن يكون سفله وعلوه مسجدا، لينقطع حق العبد عنه، لقوله تعالى:{وأن المساجد لله} بخلاف ما إذا كان السرداب أو العلو موقوفا لمصالح المسجد، فإنه يجوز، إذ لا ملك فيه لأحد، بل هو من تتميم مصالح المسجد، فهو كسرداب مسجد بيت المقدس، هذا هو ظاهر المذهب، وهناك روايات ضعيفة مذكورة في الهداية. “
[22] رد المحتار 357/4 ونصه: ”(قوله: وإذا جعل تحته سردابا) جمعه سراديب ، بيت يتخذ تحت الأرض، لغرض تبريد الماء وغيره، كذا في الفتح. وشرط في المصباح أن يكون ضيقا، نهر. (قوله: أو جعل فوقه بيتا إلخ) ظاهره أنه لا فرق بين أن يكون البيت للمسجد أو لا، إلا أنه يؤخذ من التعليل أن محل عدم كونه مسجدا فيما إذا لم يكن وقفا على مصالح المسجد، وبه صرح في الإسعاف، فقال: وإذا كان السرداب أو العلو لمصالح المسجد، أو كانا وقفا عليه، صار مسجدا .اهـ .شرنبلالية
قال في البحر: وحاصله أن شرط كونه مسجدا أن يكون سفله وعلوه مسجدا، لينقطع حق العبد عنه، لقوله تعالى:{وأن المساجد لله} بخلاف ما إذا كان السرداب والعلو موقوفا لمصالح المسجد ، فهو كسرداب بيت المقدس، هذا هو ظاهر الرواية، وهناك روايات ضعيفة مذكورة في الهداية .اهـ .“
[23] التحرير المختار 4/80 ونصه: ”(قول المصنف لمصالحه) ليس بقيد، بل الحكم كذلك إذا كان ينتفع به عامة المسلمين، على ما أفاده في غاية البيان، حيث قال: أورد الفقيه…اهـ ومنه يعلم حكم كثير من مساجد مصر التي تحتها صهاريج ونحوها.“
[24] إمداد الفتاوى 683/2 مع اختلاف في بناء المراحيض تحت المساجد
[25] أحسن الفتاوى 444/6
[26] فتاوى رحميمية 93/9
[27] إمداد الأحكام 232/2
[28] رد المحتار 4 /355-357
[29] كما فسر بعضهم «السرداب»
[30] كما صرح به في حاشية الشلبي عن أبي الليث السمرقندي، وفي فتاوى رحيمية وإمداد الأحكام
[31] البحر الرائق 271/5:”وبما ذكرناه علم أنه لو بنى بيتا على سطح المسجد، لسكنى الإمام، فإنه لا يضر في كونه مسجدا، لأنه من المصالح.“ ومثله في الدر المختار، وفتاوى رحيمية
[32] كما في حاشية الشلبي، والتحرير المختار، والإسعاف، ومجموع فتاوى عبد الحي
[33] حاشية الشلبي على تبيين الحقائق 330/3 وقد مرّ، وكما عُلم من جواز كونه مسكنا للإمام، كما صرح به في مجموع فتاوى عبد الحي
[34] فتاوى محمودية 15/ 226، وأنظر أحسن الفتاوى 6/464، وإن كان بعض ما فيه مخالفا لما في الأول
by Admin | Jul 17, 2020 | Research & Articles, Tazkiyah
By Hadhrat Mawlānā Muhammad Saleem Dhorat
Importance of Unity
The strength of any group or nation lies in unity. If they unite, they will be capable of facing challenges with ease. Our beloved Nabī sallallāhu ‘alayhi wasallam has greatly emphasized unity and strove to unite the Ummah throughout his blessed life. Once during a journey, whilst Rasūlullāh sallallāhu ‘alayhi wasallam was in his tent, he heard the cries of two Sahābah radhiyallāhu ‘anhumā, one calling out to the Muhājirīn and the other to the Ansār; each one was looking for help against the other. Rasūlullāh sallallāhu ‘alayhi wasallam fearing disunity amongst the Sahābah radhiyallāhu ‘anhum, immediately got up and quickly reached the place of argument and said, “What is this that I am hearing? The calls of the era of ignorance? Leave it aside, because it is filthy.” (Al-Bukhārī) During the period of ignorance, the people were divided on the basis of tribes, and they would support each other only on that basis; who was right and who was wrong did not matter to them. After the advent of Islām they had all become brothers through the Grace of Allāh ta’ālā. Allāh ta’ālā says:
And remember the Favour of Allāh ta’ālā upon you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brothers. (3:103)
Love Leads to Unity
For unity to come into existence, love is necessary. Where there is love there will be unity and where there is hatred there will be disunity. This is why Nabī sallallāhu ‘alayhi wasallam encouraged all those things that create love and discouraged everything that leads to animosity and hatred. A few examples are:
“Do not deceive each other. Do not hate each other. Do not show your backs to each other. And O Servants of Allāh! Become brothers to each other.” (Al-Bukhārī)
“Stay away from jealousy, because jealousy eats away good deeds just as fire burns away dry wood.” (Abū Dāwūd)
“The one who severs (ties of kinship) will not enter Jannah.” (Al-Bukhārī)
Six Steps to Creating Love
In order to create love between ourselves, we need to do the following:
1) Follow the whole Dīn of Allāh ta’ālā. Allāh ta’ālā says in the Glorious Qur’ān:
“Those people who accept Īmān and carry out good deeds, Allāh will create for them love (in the hearts of other people).” (19:96)
Loving others and not having hatred for them is part of ‘good deeds’ too. So when people carry out good deeds, they will entertain love for people and as a result people will love them too.
2) Adorn ourselves with good character and from them a very important one is humbleness. Nabī sallallāhu ‘alayhi wasallam said:
“The one who humbles himself for [the Pleasure of] Allāh, Allāh will elevate him.” (Al-Bayhaqī)
In order for a person to become elevated, others must have love and respect for him. Moreover, a person with humbleness will respect and love people and will surely be immune from hatred.
3) Help each other remaining within the boundaries of Dīn. Allāh ta’ālā states:
“Assist each other in good works and taqwā.” (5:2)
It is human nature that when someone confers a favour upon us, we experience a feeling of love and admiration for them in our hearts.
4) Become abstinent and do not desire what Allāh ta’ālā has given to others. Nabī sallallāhu ‘alayhi wasallam said:
“Refrain from desiring what is in the possession of other people, (as a result) other people will love you.” (Ibn Mājah)
5) Exchange gifts. Nabī sallallāhu ‘alayhi wasallam said
“Give gifts to each other, as a result you will begin to love each other.” (Muwatta Imām Mālik)
6) Spread salām. Nabī sallallāhu ‘alayhi wasallam said
“You will not be able to enter Jannah until you become complete believers. And you will not be able to become complete believers until you love each other. Shall I not show you something which if you practice, you will love one another. Spread salām amongst you.” (Muslim)
Unity is something we must strive for at all levels, from our personal lives in terms of family and friends; on a local community level such as within our masājid, workplace etc; and on a national and international level with brothers and sisters throughout the world. Let us try our best to carry out the above mentioned six points and Allāh ta’ālā will enlighten our hearts with love for each other inshā’allāh. Once this happens, unity will automatically follow.
May Allāh ta’ālā safeguard us all from disunity and everything that leads to disunity and grant us all the ability to inculcate love for one another so that we can remain united. Āmīn.
Source: at-tazkiyah.com
by Admin | Jul 17, 2020 | Miscellaneous, Research & Articles
By Hadhrat Mawlānā Muhammad Saleem Dhorat
Following atrocities committed in the name of Islām, such as those in Paris, once again misconceptions regarding Islām and Muslims make the headlines and infuse tensions in our society. I believe all of us are duty-bound to contribute to efforts that clear these misconceptions and misunderstandings and share the true nature of this beautiful religion.
The Value of Life
In light of Islām’s teachings of mercy and tolerance, it is impossible that oppression or the taking of innocent life is permitted in any circumstance. The life of every human, Muslim and non-Muslim, is equally precious and sacred. The value of life is captured in the following verse of the Glorious Qur’ān:
…whoever kills a person not in retaliation for a person killed, nor (as a punishment) for spreading disorder on the earth, is as if he has killed the whole of humankind, and whoever saves the life of a person is as if he has saved the life of the whole of humankind… (5:32)
As Muslims, we value human life irrespective of geography, race and gender. We do not distinguish between the poor and the wealthy, women from men, the less able from the able bodied, as a life is a life, hence sacred and precious. Therefore, a loss of life in any corner of the world is a cause of grief and sorrow for every true Muslim.
During such moments we pray to Allāh ta’ālā, the Creator, that He grants everyone guidance and fills this world with peace and security. For those who have suffered loss of life, may Allāh ta’ālā grant them patience and courage. If families have lost their breadwinner, may Allāh ta’ālā safeguard them from want and poverty. May Allāh ta’ālā grant relief to all from oppression and give every human the good fortune to live in peace and prosperity.
When the hearts and minds of humans become corrupt, be they Muslims or non-Muslims, then they no longer remain human. In their eyes, the worth of a human life becomes devalued and no thought is given to who is being killed, how many are killed and how the lives of innocent people, children, the elderly and women are destroyed. There is total contempt for humanity.
We pray that Allāh ta’ālā grant those involved in killing innocent people, whether they be individuals, groups or governments, the essence of humanity and the ability to recognise the value of human life.
Developing a Proper Understanding of Islām
Following the tragic events in Paris, there is a significant focus on Islām and Muslims. At this juncture I would urge my fellow citizens, Muslims and non-Muslims, to learn the teachings of Islām from practising Muslims with knowledge; not from the media. Those in the mainstream media, have not studied Islām in the correct manner and therefore do not appreciate the sciences of Islām and the relationship between them. Many times they comment on verses of the Qur’ān and Ahādīth which are out of context, as they are unaware of the method of how to interpret them and as a result reach incorrect conclusions and cause confusion. It is unfortunate that non-Muslims and ill-informed Muslims also express views based on their own interpretation, without the appropriate requisite knowledge. This has led to the distortion of Islām resulting in the misconceptions we see today amongst the general public, with regards to Islām and its teachings.
I therefore urge all Muslims to study and embrace the teachings of Islām and live their lives according to it. We need to deepen our understanding of the true essence of Islām by benefitting from reliable ‘Ulamā and reading authentic literature. This will enable us to spread the correct message to others and explain the true qualities, attributes and characteristics of Islām. We must also ensure our individual mistakes do not tarnish and distort the image of Islām and Muslims. We must all study Islām to the extent that we are able to present and explain, without any hesitation, the Islāmic point of view regarding topics that are commonly misunderstood by non-Muslims.
Bringing a Change
We also need to bring a positive change in our lives by wholeheartedly turning to Allāh ta’ālā and repenting sincerely from the disobedience to Allāh ta’ālā. Not only have we neglected our Dīn on a personal level, we have also not shared its beauty with others; a major negligence on our part. In our current circumstances Tawbah and Istighfār will be extremely beneficial, as it is stated in a hadīth:
Whosoever holds fast to Istighfār, Allāh will make for him a way out from every difficulty and will grant him relief from every anxiety and will grant him sustenance from where he expects not. (Abū Dāwūd)
Let us refrain from every act of disobedience to Allāh ta’ālā and become firm on our belief and worship. It is only when we become the personification of Islām through our dealings (mu’āmalāt), social conduct (mu’āsharat) and good character (husn akhlāq), that the true merciful and tolerant character of Islām will be observed and appreciated by all.
May Allāh ta’ālā grant us all the tawfīq. Āmīn.
© Riyādul Jannah (Volume 24, Issue 12)
Source: at-tazkiyah.com
