Allah burdens not any soul beyond its capacity

Summary of Friday Sermon

Delivered by Hadhrat Mirza Masroor Ahmad ^at, the Head of the Ahmadiyya Muslim Community

May 29 ^th, 2009

NOTE: Alislam Team takes full responsibility for any errors or miscommunication in this Synopsis of the Friday Sermon

Huzur cited verse 287 of Surah Al Baqarah. The translation reads: 'Allah burdens not any soul beyond its capacity. It shall have the reward it earns, and it shall get the punishment it incurs. Our Lord, do not punish us, if we forget or fall into error; and our Lord, lay not on us a responsibility as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our sins, and grant us forgiveness and have mercy on us; Thou art our Master; so help us Thou against the disbelieving people.'  

Huzur delivered today's Friday Sermon in light of the elucidation of this verse as given by the Promised Messiah (on whom be peace).

Huzur explained that in the above verse the word 'wus'aha' (capacity) is used for humans to connote their limited capacity. However, generally speaking, for God the word Wasi (The Bountiful, the All-Embracing) is used to connote His boundless and limitless capacity. He is the Master of all powers, His knowledge is ceaseless therefore man cannot comprehend it. God does not give any such commandment which man cannot put in practice. It is man's duty to abide by the commandments. In Islam the commandments are in accordance with man's natural capacities therefore each person is answerable for his/her actions. Islam does not present the irrational concept that a pure Prophet of God was given an accursed death for the sake of negligent people. The Holy Qur'an declares that in accordance with the nature of man the commandments given are in line with human capacities and weaknesses. Man tries to do good works but that does not purify him completely as Hadith relates that the presence of Satan in us is like blood running through veins. As a result, any inadvertent sins, followed by genuine repentance and seeking God's forgiveness lead man towards piety. Man has to continually endeavour to bring about pious changes in himself. God's mercy is expansive and His forgiveness is all-embracing; He forgives. This is the teaching of the Holy Qur'an for which no penance is required.

In explaining the aforementioned verse Huzur gleaned/garnered twelve points from the elucidation of the Promised Messiah's (on whom be peace) writings. He said that God does not burden beyond their intellectual/mental capacity. However, He also teaches us the prayer of 'O my Lord increase my knowledge' (20:115). This is a prayer that was taught to the Holy Prophet (peace and blessings of Allah be upon him) who was given knowledge the breadth of which even encompassed the Day of Judgement. At the time the Qur'an was being revealed God had full knowledge of the further treasures that were to be revealed. He therefore taught the Holy Prophet (peace and blessings of Allah be on him) this prayer so that he would continue to pray for increase in the sea of spiritual knowledge and cognisance that he already had.  When the Quranic revelations were complete the Prophet's prayer was that his followers would be in great need of this particular prayer.  Without doubt God states that He does not burden a soul beyond its capacity, does not hold it accountable until He has granted the requisite capacity, however, the teaching also entails that a believer should increase his/her knowledge and should augment his/her capacities.

Huzur said from the kind of knowledge that God gives to His Prophets the best and the most was given to the Holy Prophet (peace and blessings of Allah be on him), yet he was also taught the prayer 'O Lord increase my knowledge'. If seeking of knowledge did not entail endeavour then the Hadith relating travel to China in search of knowledge would have been meaningless. However, despite the implied endeavour, knowledge cannot be attained without God's grace.

Mental capacity varies from person to person, depending upon one's natural ability to childhood factors, environment etc. God has assigned grades in this matter. If one attains knowledge in accordance with one's capacity, one will increase it. It must not be implied that one does not naturally or due to one's circumstances attain knowledge.

God is aware of everything because of His expansive knowledge. Therefore when God makes man liable [for His commandments] He does so in view of His knowledge. If man does not utilise his/her God-given capabilities he/she will be answerable for this. The Promised Messiah (on whom be peace) explained that the words 'Allah burdens not any soul beyond its capacity' suggest that if man employs all his capacities to attain knowledge he will be the recipient of God's pleasure. Knowledge that increases one's perception of God causes one to further turn to Him. The Holy Quran states, '… Only those of His servants who possess knowledge fear Allah. Verily, Allah is Mighty, Most Forgiving.' 35:29. Huzur explained that the term 'who possess knowledge' does not refer to the so-called religious scholars of today. Rather, it denotes those who increase in their insight of God with every single boost to their knowledge; those on whom the [Urdu] poetic verse of the Promised Messiah (on whom be peace) applies: 'Whichever direction we look, it is a way [leading to] Your sight.'Huzur said this explain the true significance of the verse 'Allah burdens not any soul beyond its capacity' from an intellectual perspective.

Huzur said the second point he has garnered from the writings of the Promised Messiah (on whom be peace) regarding the verse is that God only presents those creeds which are within the capacities of human comprehension. The verse before 2:287 cites the various beliefs; in angels, Books and Messengers. A Hadith relates that a white-clad person came to the Holy Prophet (peace and blessings of Allah be on him) and asked him what belief was.  To which the Prophet responded, 'That you affirm your faith in Allah, His angels, His Books, His Messengers and that you affirm your faith in the Day of Judgement and in Divine decree.' Huzur said if one is pious of nature one does not even have to look beyond this earth to affirm one's faith in God. The Holy Qur'an is a compilation of the truths revealed in previous scriptures as well as a correction of any flaws/interpolation they had. God Himself declared to safeguard the Qur'an, strengthening one's belief in its authenticity. He has also stated that there is nothing in the Qur'an that cannot be put in practice.  It was the misfortune of earlier people that they did not believe in the Prophets who came to them. Huzur said if the mental capacity of earlier people was less, the teaching that was revealed in their time was in accordance.

Huzur said God does not inconvenience anyone regarding the liability of the commandments of Salat and fasting. The ailing is allowed to offer Salat lying down; the traveller is allowed to shorten Salat. Similar concessions are in place for fasting. Indeed, Zakat is only obligatory on those with discretionary income/property and Hajj is also obligatory for those who can afford to travel, who have good health and can do so with peace. The commandments for all these aspects are in accordance to one's capacity and people of all sections of life have put these in practice.

The third factor that the Promised Messiah (on whom be peace) has stated in this reference is that the practice of the Holy Prophet (peace and blessings of Allah be on him) is a blessed model for us. The Qur'an states, 'Verily you have in the Prophet of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much.' (33:22). The Promised Messiah (on whom be peace) said we should try and follow the Prophet in everything. He said that had God not granted us the capacities to adopt the model of the blessed Prophet on a subordinate (shadow-like) level He would not have ever commanded us as above. Huzur said the excuse that as we cannot attain the lofty standard of the Prophet (peace and blessings of Allah be on him) we need not try does not free us from our obligations. There have been tens of millions in the ummah who have thus endeavoured and presented an example.  An ordinary believer can definitely follow the blessed model in accordance with his/her capacity.

The fourth aspect with reference to the verse 2:287 is that the advent of the Holy Prophet (peace and blessings of Allah be on him) took place for the entire mankind. It is thus commanded to accept his teachings and he alone is now the source for salvation. However, if his teachings are not conclusively comprehended by one then that person would not be held accountable.  Huzur said even if such a person is a non-believer in accordance with the verse 2:287 he will not be accountable. Indeed, we are not allowed to interfere in this matter, it is entirely up to God to forgive whomsoever He chooses. We are not aware of the inner feelings of anyone and therefore we do not know who has not conclusively comprehended the teachings of Islam.

The fifth matter in this instance is that God does not compel man to do anything irrational. The Qur'an repeatedly mentions the word 'wisdom'. Each commandment is based on complete wisdom. In Quranic phraseology wisdom signifies to implement fairness and justice, to perfect knowledge and to present a proof for everything. Citing verse 220 of Surah Al Baqarah, the translation of which reads, 'They ask thee concerning wine and the game of hazard. Say: 'In both there is great sin and also some advantages for men; but their sin is greater than their advantage.' And they ask thee what they should spend. Say: 'What you can spare.' Thus does Allah make His commandments clear to you that you may reflect.' (2:220), Huzur said the commandment forbidding consumption of alcohol was revealed because intoxication prevents one from worship of God and it disturbs societal peace.  It is now a proven scientific fact that it affects brain cells. The addiction of gambling is similar in waste. Alcohol consumption and gambling also leads to volatility in temperament. When used in extremely low quantities for medicinal purpose, alcohol can be beneficial to man. However these amounts do not result in intoxication.

Explaining the sixth factor Huzur cited verse 174 of Surah Al Baqarah, 'He has made unlawful to you only that which dies of itself, and blood and the flesh of swine, and that on which the name of any other than Allah has been invoked. But he who is driven by necessity, being neither disobedient nor exceeding the limit, it shall be no sin for him. Surely, Allah is Most Forgiving, Merciful.' (2:174), and said that Islamic Shariah does not put anyone is needless difficulty. In a situation of life and death one is allowed to consume what is otherwise forbidden. 

The seventh point is that all commandments of God are well within human capacities. They have not been sent down to put man in difficulty. God is Holy and High far above than to have done this.

The eighth aspect is that the conditions laid down for the implementation of the commandments are in accordance with the physical and mental capacities of everyone. It is therefore the obligation of each person to put them in practice in accordance to his/her capacity.

The ninth factor is that the entire commandments of the Holy Qur'an are practicable and none is a burden. Hadhrat 'Aishah (may Allah be pleased with her) said that the life and morals of the Holy Prophet (peace and blessings of Allah be on him) were a practical depiction of the Holy Qur'an. Each person must try and put them in practice according to his/her capacity.

The tenth aspect is that God shows true dreams to people so that they may have an insight into the claims of Prophets. Huzur said God has put a trust in the nature of every person to understand the message of a Prophet of God. True dreams can be shown to the biggest of sinners.

The eleventh point is that non-compliance to commandments during childhood and due to mental disability is exempt from accountability.

The twelfth aspect is that if God's commandments are not put in practice in the prime of one's youth one will be held accountable. This is the age when one is capable of doing one's best, however, this is also the time when Nafse Ammara (the self that incites to evil) attacks one most frequently. Despite the fact that God does not burden a soul beyond its capacity if a person decides not to put His commandments in practice then he/she determines his/her own 'limits' or scope and is thus disobedient to God.

Hadhrat Musleh Maud, Khalifatul Masih II (may Allah be pleased with him) said, 'from among evils only that evil will be punished which will have an implication of acquisition.'

Our Beloved God does not burden any soul and does not give difficult commandments, rather He forgives. He has thus taught us a prayer in the latter part of the verse 2:287.  Explaining this Huzur said despite the fact that the verse states 'Allah burdens not any soul beyond its capacity' a true believer should supplicate to God with reference to his/her humility and pray that no action of his/her should lead him/her to God's displeasure. Huzur said we should pray for steadfastness and development of faith. We should pray that may we never be the cause of any loss or harm to our Community. Huzur explained that the prayers towards the end of the verse are made in the plural thus drawing our attention to our communal responsibility. Huzur prayed that may we continue to employ all our God-given capacities as we traverse progress and advancement.

Ex-Soldier Spared Execution Over Iraq Rape

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Private Steven Green was convicted of 16 counts of murder, rape and obstructing justice earlier this month.

But the jury in Kentucky were unable to agree over whether to execute him after 10 hours of deliberation.

Without a unanimous decision, the judge will have to sentence him to life in jail without the possibility of parole.

Abeer al-Janabi, 14, was targetted by a group of soldiers who plotted over beer and card games in Baghdad.

After the brutul sexual assault in March 2006, she was killed along with her parents and six-year-old sister.

They set Abeer's body on fire to destroy the evidence.

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He will be formally sentenced on September 4.

The Islamic Concept Of Money

The Islamic Concept Of Money

Dr. Nabulsi

Man is keen on his provision as much as he is keen on his life, so how does he get rid of worry about provision? How can he protect himself from committing sins for the sake of provision? How can he safeguard himself from being in a humiliating position for the sake of provision?

 

What is the Islamic concept of money? Who owns it? How is man entrusted with it, and why should he maintain it?  Why has Allah prohibited squandering and wasting money? Why has Islam imposed upon a Muslim to gain his provision by himself? Are there unlawful  ways of earning provision unknown to a great many Muslims? How does provision increase according to the Quran and the Prophetic Sunna? I hope that the following paragraphs will have decisive answers to these questions.

 

Allah has created the heavens and the earth and all the things existenting therein. He is the Only Owner of all things in existence. Allah says: "To Him belongs what is in the heavens and the earth, and all between them, and all beneath the soil." [XX ; 6] According to this verse, money, which is in people's hands, belongs only to Allah. Another evidence is Allah's Words: "And give them something out of Allah's money which He has given to you." [XXIV ; 33]

 

In the above Verse, Allah calls money which is in people's hands Allah's money, but Allah, the Almighty, favoured His servants by making them heirs thereof. Allah says: "Believe in Allah and his Messenger, and spend (in charity) out of the (sustenance) whereof He has made you heirs. For those of you who believe and spend (in charity) – for them is a great Reward." [CVII ; 7]

 

According to the teachings of Islam, Ownership belongs to Allah, Alone; and man has only the right for disposal with the things that Allah bestows upon him including money. Allah, the Almighty, will ask him about this money: how he earned it, and how he spent it. In this context, Imam Muslim narrated on authority of Abu Sa'id Al-Khoudri (May Allah be pleased with him): The Prophet (PBUH) said: "The present world is delightful and verdant, and Allah has made you heirs thereof in order to see what you do."

 

But when ownership of money is attributed to mankind, as in Allah's Words: "You shall certainly be tried and tested in your possessions and yourselves, and you shall certainly hear much that will grieve you from those who received the Book before you and from polytheists. But if you preserve patiently and guard against evil, then that will be a determining factor in all affairs." [III ; 186], this does not mean that man is the owner of money, but rather that he has the right to utilize it as a kind of trial and test for him.

 

According to the Holy Quran, money is one of Allah's Favors which indicate His Mercy upon man. Allah bestowed it upon His Prophet (PBUH), saying: "Did He not find you an orphan and give you shelter (and care)? And He found you straying, and He gave you guidance. And He found you in need, and made you independent." [XLIII ; 6-8]

 

Money is a Grace of Allah; and He called money Good. Allah says: "It is prescribed, when death approaches any one of you, if he leaves any Good that he make a bequest to parents and next of kin, according to reasonable usage; this is due right on the pious." [II ; 180]

 

The Prophet (PBUH) commended money when he said: "It is very good that a righteous man has righteous money."[1]

 

It was narrated that some of the Prophet's Companions (May Allah be pleased with them) said that the Prophet (PBUH) said "I like to have money whereby I can preserve my honour and draw nearer to my Lord."

 

Allah, the Almighty, made clear that money is the essence of life and that peoples' lives depend thereon. To this effect, He, All-Mighty, says: "And give not unto the foolish your property, which Allah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice." [IV ; 5]

Some interpreters of the Holy Quran said: this means that you live by it, and if you lose it, you will be lost. Thus, your life depends on it.

 

Since money is a great Divine Favor and the essence of human life, we should preserve it in order to fulfill our needs thereby. The Verse of Ad-Dain (i.e. debt), (II; 282), which is the longest verse in the Quran, affirms the necessity of preserving money by notarizing debts, calling upon witnesses, and taking mortgages.

                                                                                          

Islam prohibits wasting money, with which Allah has entrusted people. The Prophet (PBUH) said: "Allah has prohibited three things: gossip, much questioning, and wasting money."[2]

 

In explanation of the above Hadith, Imam An-Nawawi said that wasting money means: spending it unlawfully or exposing it to damage. The reason for this prohibition is because that is conducive to corruption - and Allah does not like those who corrupt - and because whosoever wastes his own money, he is apt to transgress against people's money, which is utmost corruption.

 

Allah, All-Mighty, strongly prohibits At-Tabtheer (squandering); and He describes squanderers as brothers of Satan. Allah says: "And render to kindred their due right, as (also) to those in want, and to the wayfarer; but squander not (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Evil One (Satan); and the Evil One is to his Lord ever ungrateful." [XVII ; 26-27]

 

At-Tabtheer (Squandering) can be precisely defined as: spending money unrightfully and in ways of disobedience to Allah. To this effect, narrated Imam Al-Boukhari: Ibn Abbas (May Allah be pleased with them) said: "Do not squander" means "do not spend money in vain". Ibn Masa'oud also said: "Do not squander" means "do not spend money unrightfully". Imam Ash-Shawkani said that Satan is ungrateful, and a squanderer is Satan's brother; and consequently, a squanderer is ungrateful. If people comprehend and hearken to this fact, and abstain from squandering money in ways of disobedience and corruption, there will be plentiful money to satisfy the essential needs of all mankind. This is At-Tabtheer (squandering), but what about Al-Israf (wastefulness)?

 

One may not spend his money in ways of disobedience but rather in lawful ways, like food, drink, dwelling, clothes, decoration and ornaments …etc. yet one may go beyond bounds of moderation, whether in quantity, quality, or both. Allah says: "O children of Adam! Wear your beautiful apparel at every time and place of prayer, eat and drink, but waste not by excess, for Allah loves not those who are wasteful." [VII ; 31]

 

Allah has legalized eating and drinking, but He has prohibited wastefulness. In his interpretation of the Holy Quran, Ibn 'Abbas said: "In this verse, Allah has legalized eating and drinking unless wastefully or boastfully." Some exegetes also said: Grammatically, omitting the object in the phrase "but waste not by excess" indicates generalization, which means "do not be wasteful in anything, not only in eating and drinking. Also, Allah says that he does not like those who are wasteful because they wrong themselves, do harm to their bodies, waste their money, and lose their Hereafter. Moreover, Allah has prohibited stinginess which results in blame. Allah says: "Make not your hand tied (like a niggard's) to your neck, nor stretch it forth to its utmost reach, so that you become blameworthy and destitute." [XVII ; 29]

 

In his interpretation of the above Verse, Al-Baidawi said: It comprises a couple of exemplifications that are meant to dispraise and forbid both stinginess and wastefulness and replace them by something moderate and laudable standing in the middle of both extremes, namely generousity.

 

Ibn kathir also said: Allah's Words "so that you become blameworthy and destitute" mean that if you are stingy, you will become blameworthy by people; and if you stretch your hand more than your ability, you will become destitute with nothing to spend, just like a riding animal that has become too weak to move on.

 

Safety is to be found in Moderation. Narrated Al-Baihaqi on authority of Abu Houraira: The Prophet (PBUH) said: "Three things are deliverers, and three things are destroyers. The deliverers are: fearing Allah secretly and openly, speaking the truth in content and discontent, and moderation in riches and poverty. The destroyers are: a followed caprice, an obeyed stinginess, and  self-admiration, which is the most dangerous of them all."[3]

 

Moderation in exspenditure is one of the good traits of Allah's righteous holy servants who, when they spend, they are not extravagant, nor are they niggardly, but they are moderate. Allah says: "Those who, when they spend, are neither extravagant nor niggardly, but hold a just (balance) between those (extremes)." [XXV ; 67]

 

Islam bids Muslims to work and exert every effort for earning livelihood, and considers seeking lawful livelihood as an obligation upon every Muslim, which comes directly after religious obligations such as prayer, fast, pilgrimage, and Zakat (almsgiving). Some scholars hold that an amount which is necessary for  man to perform obligations is an obligation in itself, because the thing without which obligations can not be performed is an obligation. Hence, earning money is an obligation for paying debts, because paying debts is an obligation. Earning money is an obligation for spending upon one's wife, children, and parents, because spending upon them is an obligation. Ibn Al-Jawzi narrated that Muhammad Ibn 'Asem said that whenever Omar Ibn Al-Khattab (May Allah be pleased with him) saw a young man that called for his admiration, he would ask whether he had a job or not. If Omar was informed that the man had no job (i.e. idle), he would not show enough respect for him. Ibn Masa'oud (May Allah be pleased with him) said: I hate the man who lazes about doing nothing for the present world or the Hereafter.

 

Now, what about the perfect exemplars of earning livelihood? In fact, the Holy Prophets and Messengers of Allah, (PBUH), were the perfect exemplars of earning livelihood. This is because no human being, even a Holy Prophet or Messenger is above the need of earning a living. To this effect, Allah, Most Gracious, says: "And the Messengers whom We sent before you were all (men) who ate food and walked through the streets; We have made some of you as a trial for others, will you have patience? And Allah is One Who sees (all things)." [XXV ; 20] This means that the Holy Prophets and Messengers are mere human beings that have the same human qualities like other fellow humans, and, being as such, they are good exemplars of human beings. One of their human qualities is that they are in need to have food, and in order to gain it, they are in need to work.

Narrated Imam Al-Boukhari on authority of Al-Miqdam Ibn Ma'd Yakrib (May Allah be pleased with him): The Prophet (PBUH) said: "No one has ever eaten any food better than eating from the work of his own hand; and Allah's Prophet David ate from the work of his own hand."

 

Our Prophet, Muhammad (PBUH), the leader of all Prophets and Messengers and the most honoured and beloved of all mankind in the sight of Allah, All-Mighty, used to pasture sheep, for a little money, for the people of Mecca. In this context, narrated Imam Al-Boukhari on authority of Abu Houraira: The Prophet (PBUH) said: "All of the Prophets whom Allah has sent forth did pasture sheep." His companions asked him: "Even you, O messenger of Allah!" He said: "And I used to pasture them (i.e. sheep) for Qarareet (i.e. a little money) for the people of Mecca." Hence, work is an honour for man.

 

Through his directions and attitudes – not as a Prophet and Messenger of this nation, but as the leader thereof – Prophet Muhammad (PBUH) made clear that it is the duty of Muslim rulers to provide jobs for the unemployed, to habilitate them psychologically and physically. Narrated Abu Dawoud on authority of Anas Ibn Malik (May Allah be pleased with him): A man of the Helpers came to the Prophet (PBUH) and asked him for some money. But the Prophet (PBUH) said: "Is not there anything in your house? He said: "Yes, there is a rug on which we sit, and a vessel by which we drink water." He (PBUH) said: "Fetch them to me!" So the man  fetched them, and the Prophet (PBUH) took them and said to his Companions: "Who wants to buy these things?" A man said: "I'll buy them for one Dirham?" The Prophet (PBUH) called out: "Who pays more?" twice or three times, when a man said: "I'll take them for two Dirhams!" So the Prophet (PBUH) gave him the things, took the two Dirhams and gave them to the Helper man sayig: "Buy food by one Dirham and give it to your family, and buy an axe by the other, and bring it to me." So the man went and brought an axe; and the Prophet (PBUH) fixed a stick into it by his holy hands; and then he said: "Go and gather firewood, then sell it, and do not come back to me until fifteen days are up!" So the man went, gathered and sold some firewood. Then he came back after he had earned ten Dirhams, by some of which he bought clothes and food. The Prophet (PBUH) said: "This is better for you than coming on the Day of Judgment with a mark of mendicancy on your face. Mendicancy is appropriate only for three (kinds of) people: an extremely poor man, a man heavily endebted, and a man charged with heavy blood-money."

 

By virtue of the above Hadith, the Prophet (PBUH) habilitated this unemployed man psychologically when he ordered him to bring food to his family in order not to worry about them for a while and to devote himself to work. He also habilitated him materially, when he provided him with a tool to work thereby, after having fixed a stick to the axe the man had bought. The more important thing the Holy Prophet did was that he (PBUH) waited to see the consequences of the man's work, as he gave him fifteen days in order to see the extent of his success or failure.

 

Some of the directions that Omar Ibn Al-Khattab used to give to the governors that he appointed were: "Allah has made us His Viceroys over His creatures in order to provide food for them, to preserve their honour, and to provide jobs for them. If we accomplish such things for them, we deserve their gratitude and thankfulness. These hands have been created in order to work; but if they do not find a (decent) work of obedience, they seek (evil) works of disobedience. Therefore, get them involved in (decent) works of obedience before they get you involved in their (evil) works of disobedience."

 The above-mentioned was about the Islamic concept of money and the lawful ways of earning and spending it. But what about unlawful ways of earning money and eating up people's money unrightfully. Allah says: "And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that you may eat up wrongfully and knowingly a little of (other) people's property." [II ; 188]

 

The Verse "Do not eat up your property…" indicates a serious fact, namely sincere brotherhood, which Muslims should enjoy among themselves. This brotherhood is substantiated by the feeling that your brother's property is yours; and that it is your duty to preserve it and safeguard it from being wasted or damaged as if it were yours, and, hence, more deservedly, to abstain from eating it up unrightfully.

The Verse also indicates that if you eat up your brother's property, you weaken him, and, hence weaken your own self as well. It was narrated in "Sahih Al-Boukhari" And "Sahih Muslim" that the Prophet (PBUH) said: "Every Muslim is sacrosanct for another Muslim: his property, his blood, and his honour."

 

Allah says: "And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that you may eat up wrongfully and knowingly a little of (other) people's property." [II ; 188]

 

One example of eating up people's property in vanities is usury, whereby money produces money, work is hindered, unemployment spreads, prices go up, money becomes monopolized by rich people, and the gap between the poor and the rich becomes wider. Imam Muslim narrated that Jabir said: "The Prophet (PBUH) damned the one who eats up usury and the one who helps him eat up usuary, the one who writes (contracts) of usuary and the two witnesses thereof. Then he said: they are all alike (in evil and punishment)."

 

Onother example of eating up people's property in vanities is cheating, which is of many kinds and forms, most of which are attributed to deception by showing something and concealing another within it, as when one lies in describing something, like, for instance, to describe a bad thing as being good or a cheap commodity as being expensive. It is cheatful to mingle a bad commodity with a good one and to sell them as if they were both good, or when a seller claims falsely that he has bought a commodity for so-and-so in order to conceal his real profit thereof. It is cheatful to conceal defects or to defraud in weights, measures, numbers, length, or size…etc. It is cheatful to hide place of manufacture or production of a commodity or its date of expiry, or to change its qualities. It is cheatful to show a certain commodity in such a way as to make it seem better than it really is or to hide the bad qualities thereof. It is cheatful to allure a customer to buy a bad out-of-date or little-in-demand commodity or overcharge him, which is a most grievous kind of injustice and transgression.

 

Islam also strongly prohibits customers to underestimate commodities or eploit the seller's ignorance of the real value or price of his commodity. That is why the Messenger of Allah, (PBUH), forbade receiving new comers to the market-place because they might be ignorant of the real price of their commodities.

 

A third example of eating up people's property in vanities is monopoly, which can be defined  as: withholding a commodity and abstaining from selling it until its price becomes higher than usual because of its scarcity, non-existence or bad need thereof. Imam Abu Yousuf said: "Everything whose withholding causes harm to people is monopoly." Some scholars also hold: "Every deception which results in increasing the demand for a certain commodity and scarcity thereof, in order to increase its price, is monopoly." This is because the extra profit, which a monopolist gains, is unlawful, for it is not in return for an extra amount of commodity, improvement of the qualities thereof, or an extra service offered by the seller. Also, this extra price is not charged out of the real contentment of the buyer but rather his urgent need of the commodity, which he is forced to buy for more than its real value.

 

By virue of a great many Prophetic Hadiths, a monopolist is cursed, wrongful and deprived of the Mercy of Allah, All-Mighty, Who promises him to enter Hell-Fire. The Prophet (PBUH) said: "No one monopolizes unless one is wrongful."

 

A Provider is well repaid, but a Monopolizer is cursed. And whosoever monopolizes food in order to raise its price and gain extra profit is disconnected with Allah and deprived of His Mercy. How evil a monopolist is! If Allah decreases prices, he is discontented; and if He increases them, he is pleased. Whosoever abstains from monopolizing, out of fear from Allah and mercy to fellow humans, attains the sublime qualities that Muslims should enjoy in both manners and transactions.

 

Some unlawful ways of earning livelihood might be unknown to many Muslims; but such evil ones as gambling, stealing, Ghulul (taking something unlawfully from booties before distribution thereof), bribery, usurpation, and plunder, are common and well-known examples of eating up people's property in vanities.

 

 Now, the question is: Is there any means to increase provision mentioned in the Holy Quran and the Prophetic Sunna?! Taking into consideration that every man is keen on increasing his provision, I put forward some texts and leave it up to dear readers to deduce the relevant rules.

 

First Question: Is there a relationship between Provision and Uprightness?

Allah, Most Gracious, says: "If they had only remained on the Right Way, We should certainly have bestowed on them rain in abundance." [CXXII ; 16], "If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth; but they rejected (the truth), and We brought them to book for their misdeeds." [VII ; 96]

 

Second Question: Is there a relationship between Provision and Prayer?

Consider Allah's Words: "Enjoin prayer on your people, and be constant therein. We ask you not to provide sustenance; We provide it for you. But the (fruit of) the Hereafter is for righteousness." [XX ; 132]

 

Third Question: Is there a relationship between Provision and Asking Allah's Forgiveness?

Contemplate Allah's Words: "So I said: 'Ask forgiveness from your Lord, for He is Oft-Forgiving. He will send rain to you in abundance. And give you increase of wealth and sons, and bestow on you gardens and bestow on you rivers (of flowing water)." [CXXI ; 10-12]

 

Fifth Question: Is there a relationship between Provision and being grateful to Allah?

Deliberate Allah's Words: "And remember! Your Lord caused to be declared (publicity): 'If you are grateful, I will add more (favours) unto you; but if you show ingratitude, truly My Punishment is terrible indeed." [XIV ; 7]

 

Sixth Question: Is there a relationship between Provision and maintenance of kinship ties?

Consider the Holy Prophet's words: "Whosoever likes that his provision be increased and his lifetime extended, let him maintain ties with his kin."[4]

 

Seventh Question: Is there a relationship between Provision and giving charities?

It was narrated in Prophetic Tradition: "Seek increase of Provision by giving charities, for charities increase Provision."

 

Eighth Question: Is there a relationship between Provision and honesty?

Consider the following Hadith: "Honesty is Riches". In the every sense of the word, Honsty is the best policy; and an honest person wins not only people's money but their trust and confidence as well.

 

Nineth Question: Is there a relationship between Provision and perfection of one's work?

Contemplate the following Hadith: "Allah loves that if a slave (of His) does something to do it well."  In other words, he who does his job well is loved not only by Allah, All-Mighty, but by other fellow humans as well; and, consequently, his provision is enlarged.

   

To wrap up, principles, values, and ideals do not exist except through a living model that substantiates them and turns them into actual realities. In other words, a living model is an eternal human pattern and model for the forthcoming generations.

 

---

[1] - It was narrated by Ahmad, and it is a True Hadith.

 

[2] - It is a True Hadith, narrated by Al-Boukhari and Muslim.

 

[3] - It was narrated by Al-Baihaqi in "Sho'ab Al-Iman"  (7252).

 

[4] - It is agreed upon.

Appeals court refuses to ratify khulwa verdict

Appeals court refuses to ratify khulwa verdict Laura Bashraheel | Arab News

JEDDAH: The Court of Cassation has refused to ratify a sentence handed to a 75-year-old widow who was accused of khulwa (illegal seclusion) with two young men, who were reportedly bringing her bread. Khamisa Sawadi and the two men, including her late husband's 25-year-old nephew, were sentenced to 40 lashes and four months in prison by a court in Al-Shamli town in Hail province. Sawadi, a Syrian national who was married to a Saudi, was convicted and sentenced in March. She previously told the court that she considered her late husband's nephew, Fahd Al-Anzi, her son because she breast-fed him when he was a baby. But the court rejected her claim, saying she had no evidence. In Islamic law, breast-feeding establishes a degree of maternal relation. Sawadi met the men last June after she asked Al-Anzi to bring her five loaves of bread. Al-Anzi and his friend and business partner, Hadiyan bin Zein, were arrested by members of the Commission for the Promotion of Virtue and Prevention of Vice when they came out of Sawadi's home after delivering her bread. Sawadi's lawyer, Abdul Rahman Al-Lahem, said the verdict was against the principles of Shariah. "Islam has given women different and simpler rules to follow when they become old," he said, citing the example of covering the face. "The judge was supposed to deal with this woman on that basis," the lawyer added. The Court of Cassation has returned the case to Al-Shamli court with several observations on the previous verdict, including the rejection of her breastfeeding claim and the fact that she is old. The court said it based its March 3 ruling on information from citizens and the testimony of Al-Anzi's father, who accused Sawadi of corruption. "The villagers confirmed that he is her breast-fed son," Al-Lahem said, adding that khulwa takes place in a closed place where there are no other witnesses. "Sawadi's house is only a tent. Everyone could see her," the lawyer said. Sawadi now lives in Riyadh with her daughter and refuses to speak to the press.

Marriage on the rocks due to phone swap

One Friday morning John woke hurriedly and prepared for work. He worked in a busy institution and was expected early at work. His wife worked a distance from where her husband's office.

As a result of doing things in a hurry, John unknowingly carried his wife's mobile phone leaving behind his own. After he had gone his wife Jane noticed the mix-up but it was too late for her to do anything about it. She thought for a while and decided to carry her husband's phone in case he came back for it.

On arriving at his place of work John noticed that he had confused his wife's phone for his but decided not to go back for it. He sighed deeply because he knew his wife could access romantic messages sent by his many mistresses.

His wife too was disgusted because she had several toy boys. Drama began to unfold when John received an SMS intended for his wife sent by somebody saved as' 'sugarcane', which read, "Hi sweetie ope ur monin is fine 4 me am okay just mad love 4 you. I couldn't stop dreaming about you even after we met last evening coz you hold the password to ma heart." John was shocked to see this and thought he understood why his wife had come home late the previous evening. He decided to stay mum to see what more would come.

After one hour he received another SMS from somebody saved as 'Dere Mnoma' which read, "Monin darlin ope ur fine am also fine but not so fine without seeing you next to me coz you control every part of ma heart. Nice day sweetie see you later."

Hunger strike

The third SMS ticked in from somebody saved as 'Mzee Kijana' which read, "Monin ma beautiful queen I wish you are a gum I wld chew you every time, you make me feel young like I was born yesterday, you without whom I would go on a hunger strike. Have a bright day ma dear."

John was deeply shocked by these messages but knew that on the other side his wife might be seeing drama too.

Meanwhile, Jane had seen even more than her husband. She had received three messages from three women that clearly showed they were his mistresses. The first SMS was from a woman saved as' 'Sweet Honey' which read, ''Hi deah how's ur monin? 4 me am okay with ur son here, he says he loves you so much n you should come n stay with us. gday."

Always penniless

Jane almost fainted on seeing this because she could not believe that her husband had a son outside marriage. Before her anger was over she received a second SMS from' 'Kachumbari' which read, ''Monin ma deah ope ur enjoyin ur day. Mine can't be complete without you. Everytime I sleep in this house you bought 4 me I dream 2 love u always. The Vitz u bought me is perfect on road. Thanks, gd."

The last message came from 'Campo Fresh' and read, ''Sasa honey? Ope uko poa, mimi niko fiti hapa campo nikukumiss tu sana. Btw, kuna doh tunadaiwa za project 40k, nitacome unishow vile tutalipa. Nice day love you big."

Jane had found the answer to why her husband was always penniless.

When evening came John and Jane met at home. They could hardly talk but only stared at one another with suspicion. After a while John burst out at his wife, ''You prostitute! What are these love messages I have been receiving from your boyfriends?

Jane could not take this and hit back, ''How dare you call me that when your mistresses have kept me busy all day long?" The war of words intensified and turned into a big fight.

After it became clear the two could not live together they went their separate ways.

East Africa Standard

Benefiting from experience acquired in a haraam job

Benefiting from experience acquired in a haraam job

I worked in the customs, and I heard that this work is haraam because of the mukoos (levies), but I continued in this job for a while, because I was hesitant. Then I made up my mind and left the job. Now I am wondering, is it permissible for me to benefit from the experience acquired in this job to seek provision by means of it in a permissible job, such as being employed by somebody who works in import and export, so that I can take care of clearing the goods in customs, which are permissible goods. In other words, is it permissible to benefit from experience which was gained through a haraam job in a permissible job?.

Praise be to Allaah.

There is nothing wrong with you benefiting from this experience and using it in a permissible job.  

Similarly, if a person deals in haraam things, and benefits from that experience in business and handling money, then there is nothing wrong with him using this experience in permissible jobs. Islam brought the command to give up riba, deceit, cheating and other haraam things but it does not forbid any of those who have repented -- or even those who have not repented – from working in permissible fields benefiting from that experience. 

As for working in the customs, the ruling on that has been explained in the answer to question number 39461. 

We ask Allaah to accept your repentance, make the consequences good for you and to grant you provision by His grace. 

And Allaah knows best.

Islam Q&A

ISLAM COMMANDS WORKING

17 May 2009 / 22 Jamazi'l-Awwal 1430

ISLAM COMMANDS WORKING  Islam emphatically commands every kind of work, working in all the branches of science, on knowledge and morals. It is written in books that all these efforts are fard-i kifaya (a fard which is no longer an obligation for other Muslims when one Muslim does it. That is, when one Muslim does it, the others don't have to do it any longer). Moreover, if a tool or a means newly discovered by science is not produced in an Islamic country, and if any Muslim suffers harm for this reason, the administrators, the authorities of that country, are held responsible according to Islam. It was declared in a hadith (a saying of Rasulullah ('alaihi 's-salam), "Teach your sons how to swim and how to shoot arrows! What a beautiful amusement it is for women to spin threads in their homes." This hadith commands us to procure every kind of knowledge and weaponry necessary for war, never to remain idle, and to find useful amusements. Today, it is for this reason that it is fard for a Muslim nation not to fall behind the scientific developments. By doing so, Islam will be known all over the world. Not striving to make them will be a grave sin.

World was created for you. You were created for the Hereafter. There is no other place than Paradise and Hell in the Hereafter.   Hadith-i-sharif

'One should carefully choose whom to love, and share the love accordingly' 'What is important is whom you are with, not who you are.' 'Kalam-i kibar, kibar-i kalamast.' (The words of the superiors are the superior words.)