THE CATEGORIES OF TAWHEED
Literally Tawheed means "unification" (making something one) or "asserting oneness", and it comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate.1 However, when the term Tawheed is used in reference to Allaah (i.e. Tawheedullaah2), it means the realizing and maintaining of Allaah's unity in all of man's actions which directly or indirectly relate to Him. It is the belief that Allaah is One, without partner in His dominion and His actions (Ruboobeeyah), One without similitude in His essence and attributes (Asmaa wa Sifaat), and One without rival in His divinity and in worship (Ulooheeyah/'Ebaadah). These three aspects form the basis for the categories into which the science of Tawheed has been traditionally divided. The three overlap and are inseparable to such a degree that whoever omits any one aspect has failed to complete the requirements of Tawheed. The omission of any of the above mentioned aspects of Tawheed is referred to as "Shirk" (lit. sharing); the association of partners with Allaah, which, in Islamic terms, is in fact idolatry.
The three categories of Tawheed are commonly referred to by the following titles:
1. Tawheed ar-Ruboobeeyah (lit. "Maintaining the Unity of Lordship")
2. Tawheed al-Asmaa was-Sifaat (lit. "Maintaining the Unity of Allaah's Names and Attributes")
3. Tawheed al-'Ebaadah (lit. "Maintaining the Unity of Allaah's Worship")3
The division of Tawheed into its components was not done by the Prophet (saws) nor by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion. However, the foundations of the components are all implied in the verses of the Qur'aan and in the explanatory statements of the Prophet (saws) and his companions, as will became evident to the reader when each category is dealt with in more detail later in this chapter.
The necessity for this analytical approach to the principle of Tawheed arose after Islaam spread into Egypt, Byzantium, Persia and India and absorbed the cultures of these regions. It is only natural to expect that when the peoples of these lands entered the fold of Islaam, they would carry with them some of the remnants of their former beliefs. When some of these new converts began to express in writings and discussions, their various philosophical concepts of God, confusion arose in which the pure and simple unitarian belief of Islaam became threatened. There were also others who had outwardly accepted Islaam but secretly worked to destroy the religion from within, due to their inability to oppose it militarily. This group began to actively propagate distorted ideas about Allaah among the masses in order to tear down the first pillar of Eemaan (faith) and with it Islaam itself.
According to Muslim historians, the first Muslim to express the position of man's free-will and the absence of destiny (Qadar) was an Iraqi convert from Christianity by the name of Sausan. Sausan later reverted to Christianity but not before infecting his student, Ma'bad ibn Khaalid al-Juhanee from Basrah. Ma'bad spread the teachings of his master until he was caught and executed by the Umayyad Caliph, 'Abdul-Malik ibn Marwaan (685-705), in the year 700 CE.4 The younger Sahaabah (companions of the Prophet (saws)) who were alive during this period, like 'Abdullaah ibn 'Umar (d. 694 CE) and 'Abdullaah in Abee Awfaa (d. 705CE), advised the people not to greet those who denied destiny nor make funeral prayers for those of them who died. That is, they considered them to be disbelievers.5 However, Christian philosophical arguments for free-will continued to find new supporters. Ghailaan ibn Muslim from Damascus studied under Ma'bad and championed the cause of free-will until he was brought before Caliph 'Umar ibn 'Abdul-'Azeez (717-720CE). He recanted his beliefs publicly, however, [and] on the caliph's death, he resumed teaching free-will. The following caliph, Hishaam ibn 'Abdul-Malik (724-743CE), had him arrested, tried and executed.6 Another prominent figure in this controversy was al-Ja'd ibn Dirham, who not only supported the philosophy of free-will, but also attempted to re-interpret the Qur'anic verses containing descriptions of Allaah's qualities according to neo-platonic philosophy. Al-Ja'd was at one point a tutor for the Umayyad prince, Marwaan ibn Muhammad, who later became the fourteenth caliph (744-750CE). During his lectures in Damascus, he openly denied some of Allaah's attributes, like seeing, hearing etc., until the Umayyad governor expelled him.7 He then fled to Kufah, where he continued to propound his ideas and gather followers until his heretical opinions became widely publicized and the Umayyad governor, Khaalid ibn Abdillaah, had him publicly executed in 736 CE. However, his main disciple, Jahm ibn Safwaan, continued to defend his master's doctrines in philosophical circles in Tirmiz and Balakh, when his heresies became widespread, he was executed by the Umayyad governor, Nasr ibn Sayyaar, in 743CE.8
The early caliphs and their governors were closer to Islamic principles and the consciousness of the masses was higher due to the presence of the Prophet's companions and their students. Hence, the demand for the elimination of open heretics received immediate response from the rulers. In contrast, the later Umayyad caliphs were more corrupt and as such cared little about such religious issues. The masses were also less Islamically conscious and thus were more susceptible to deviant ideas. As greater numbers of people entered Islaam, and the learning of an increasing number of conquered nations was absorbed, the execution of apostates was no longer used to stem the rising tide of heresy. The task of opposing the tide of heresy fell on the shoulders of the Muslim scholars of this period who rose to meet the challenge intellectually. They systematically opposed the various alien philosophies and creeds by categorizing them and countering them with principles deduced from the Qur'aan and the Sunnah. It was out of this defense that the science of Tawheed emerged with its precisely defined categories and components. This process of specialization occurred simultaneously in all of the other areas of Islamic knowledge as it has done in the various secular sciences of today. Therefore, as the categories of Tawheed are studied separately and in more depth, it must not be forgotten that they are all a part of an organic whole which is itself the foundation of a greater whole, Islaam itself.
Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)
This category is based on the fundamental concept that Allaah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty. In Arabic the word used to describe this creator-sustainer quality is Ruboobeeyah which is derived from the root "Rabb" (Lord). According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad (saws) used to often repeat the exclamatory phrase "La hawla wa laa quwwata illaa billaah" (There is no movement nor power except by Allaah's will).
The basis for the Ruboobeeyah concept can be found in many Qur'anic verses. For example, Allaah says:
"Allaah created all things and He Is the agent on which all things depend."9
"And Allaah created you all and whatever you do."10
"It was not you who threw, when you threw, but it was Allaah who threw."11
"And no calamity strikes except by Allaah's permission."12
The Prophet (saws) further elaborated on this concept saying, "Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you which Allaah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allaah had already written to happen to you"13
Thus, what man conceives as good fortune and misfortune are merely events predestined by Allaah as part of the tests of this life. The incidents follow patterns set only by Allaah. Allaah has said in the Qur'aan,
"O Believers! Surely there Is In your wives and children an enemy for you, so beware of them."14
That is, within the good things of this life there are severe tests of one's faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse,
"Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient."15
Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means. God has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge.
"Perhaps you may dislike something which is really good for you or like something bad for you, but Allaah knows (what is best for you), and you do not."16
Apparently evil events in human lives sometimes turn out to be for the best and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and God disposes". Apparent "good fortune" and "misfortune" are both from Allaah and can not be caused by good-luck charms such as rabbit's feet, four-leaf clovers, wishbones, lucky numbers, zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc. In fact, the belief in charms and omens is a manifestation of the grave sin of Shirk (association) in this form of Tawheed. 'Uqbah, one of the companions of the Prophet (saws), reported that once a group of men approached Allaah's messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied, "Verily, he is wearing an amulet"17 The man who was wearing the amulet put his hand in his cloak, pulled the amulet off and broke it then made the oath. The Prophet (saws) then said, "Whoever wears an amulet has committed Shirk."18
As for using the Qur'aan like a charm or amulet by wearing or carrying Qur'anic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet (saws) nor his Companions used the Qur'aan in this fashion, and the Prophet (saws) said, "Whoever innovates in Islaam something which does not belong to it will have it rejected."19 It is true that the Qur'anic chapters, an-Naas and al-Falaq, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet (saws) demonstrated the proper method by which they should be used. On an occasion when a spell had been cast on him, he told 'Alee ibn Abee Taalib to recite the two chapters verse by verse and when he became ill he used to recite them on himself.20 He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so.
Tawheed al-Asmaa was-Sifaat (Maintaining the Unity of Allaah's Names and Attributes).
This category of Tawheed has five main aspects:
1. For the unity of Allaah's names and attributes to be maintained in the first aspect, Allaah must be referred to according to how He and His Prophet (saws) have described Him without explaining away His names and attributes by giving them meanings other than their obvious meanings. For example, Allaah in the Qur'aan says He gets angry with the disbelievers and the hypocrites. He says:
"That He may punish the hypocrites, men and women, and the pagans men and women, who have an evil opinion of Allaah. A circle of evil is around them; Allaah is angry with them, curses them and has prepared for them an evil end."21
Thus, anger is one of God's attributes. It is incorrect to say that His anger must mean His punishment since anger is a sign of weakness in man and, as such, not befitting of Allaah. What Allaah has stated should be accepted with the qualification that His anger is not like human anger, based on Allaah's statement, "There is nothing like him".22 The process of so-called "rational" interpretation when taken to its logical conclusion results in the denial of God's very existence. For, Allaah describes Himself as living and man lives, therefore, according to the rationalist argument, God is neither living nor existing. The fact is that the similarity between God's attributes and those of mankind is only in name and not in degree. When attributes are used in reference to God, they are to be taken in the absolute sense, free from human deficiencies.
2. The second aspect of Tawheed al-Asmaa was-Sifaat involves referring to Allaah as He has referred to Himself without giving Him any new names or attributes. For example, Allaah may not be given the name al-Ghaadib (the Angry one), in spite of the fact that He has said that He gets angry, because neither Allaah nor His messenger has used this name. This may seem to be a very fine point, but it must be maintained in order to prevent the false description of God. That is, finite man is in no position to define the infinite Lord of creation.
3. In the third aspect of Tawheed al-Asmaa was-Sifaat Allaah is referred to without giving Him the attributes of His creation. For example, it is claimed in the Bible and Torah that Allaah spent the first six days creating the universe then slept on the seventh.23 For this reason, Jews and Christians take either Saturday or Sunday as a day of rest in which work is looked at as a sin. Such a claim assigns to God the attributes of His creation. It is man who tires after heavy work and needs sleep to recuperate.24 Elsewhere in the Bible and Torah, God is portrayed as repenting for His bad thoughts in the same way that humans do when they realize their errors.25 Similarly the claim that God is a spirit or has a spirit completely ruins this area of Tawheed. Allaah does not refer to Himself as a spirit anywhere in the Qur'aan nor does His Prophet (saws) express anything of that nature in Hadeeth. In fact, Allaah refers to the spirit as part of His creation.26
The key principle which should be followed when dealing with Allaah's attributes is the Qur'anic formula,
"There is nothing like Him and He is hearer and seer of all."27
The attributes of hearing and seeing are among human attributes, but when they are attributed to The Divine Being they are without comparison in their perfection. However, when these attributes are associated with men they necessitate ear and eye apparatuses which can not be attributed to God. What man knows about the Creator is only what little He has revealed to him through His prophets. Therefore, man is obliged to stay within these narrow limits. When man gives free rein to his intellect in describing God, he is liable to fall into errors by assigning to Allaah the attributes of His creation.
In their love of pictorial representations, Christians have painted, carved and molded innumerable human likenesses and called them images of God. These have served to pave the way for the acceptance of Jesus' divinity among the masses. Once they accepted the conception of the Creator as being like a human being, accepting Jesus as God presented no real problem.
4. The fourth aspect of Tawheed al-Asmaa was-Sifaat requires that man not be given the attributes of Allaah. For example, in the New Testament Paul takes the figure of Melchizedek, king of Salem, from the Torah (Genesis 14:18-20) and gives both him and Jesus the divine attribute of having no beginning or end,
"1 For this Melchizedek, king of Salem, priest of the most high God, met Abraham returning from the slaughter of the kings and blessed him,2 and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace.3 He is without father or mother or genealogy, and has neither beginning of days nor end of life, but resembling the son of God he continues a priest forever."28
"5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, 'Thou art my son, today I have begotten thee'; 6 as he says also in another place, 'Thou art a priest for ever, after the order of Melchizedek'.29
Most Shi'ite sects (with the exception of the Zaidites of Yemen) have given their "Imaams" divine attributes of absolute infallibility,30 knowledge of the past, the future and the unseen, the ability to change destiny31 and control over the atoms of creation.32 In so doing they set up rivals who share God's unique attributes and who, in fact, become gods besides Allaah.
5. Maintaining the unity of Allaah's names also means that Allaah's names in the definite form cannot be given to His creation unless preceded by the prefix 'Abd meaning "slave of" or "servant of'. Many of the Divine names in their indefinite form like Ra'oof and Raheem are allowable names for men because Allaah has used some of them in their indefinite forms to refer to the Prophet (saws):
"A messenger has come to you from among yourselves to whom anything which burdens you is grievous. He is full of concern for you and is full of pity (Ra'oof) and full of mercy (Raheem)".33
But ar-Ra'oof (the One Most Full of Pity) and ar-Raheem (the Most Merciful) can only be used to refer to men if they are preceded by 'Abd as in 'Abdur-Ra'oof or 'Abdur-Raheem, since in the definite form they represent a level of perfection which only belongs to God. Similarly, names like 'Abdur-Rasool (slave of the messenger), 'Abdun-Nabee (slave of the Prophet), 'Abdul-Husayn (slave of Husayn), etc.,where people name themselves slaves to other than Allaah are also forbidden. Based on this principle, the Prophet (saws) forbade Muslims from referring to those put under their charge as 'Abdee (my slave) or Amatee (my slave girl).34
Tawheed al-'Ebaadah (Maintaining The Unity of Worship)
In spite of the wide implications of the first two categories of Tawheed, firm belief in them alone is not sufficient to fulfill the Islamic requirements of Tawheed. Tawheed ar-Ruboobeeyah and Tawheed al-Asmaa was-Sifaat must be accompanied by their complement, Tawheed al-'Ebaadah, in order for Tawheed to be considered complete according to Islaam. This point is substantiated by the fact that Allaah Himself has related in clear terms that the Mushrikoon (idolators) of the Prophet's time confirmed many aspects of the first two forms of Tawheed. In the Qur'aan Allaah tells the Prophet (saws) to say to the pagans:
"Say: 'Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from dead (matter) and death from the living, and plans the affairs of man?' They will all say 'Allaah'."35
"If you asked them who created them, they would surely say, 'Allaah' "36
"If you asked them who brings down water from the sky and with it brings the earth to life after its death? They will most certainly say, 'Allaah'."37
The pagan Makkans all knew that Allaah was their creator, sustainer, their Lord and Master yet that knowledge did not make them Muslims according to God. In fact, Allaah said:
"Most of them do not believe in Allaah except while joining partners to Him."38
Mujaahid's39 commentary on this verse was as follows: "Their belief in Allaah represented by their statement, 'Allaah created us, provides for us and takes our lives', did not stop them from worshipping other gods along with Allaah."40 From the previously mentioned verses, it is clear that the Kuffaar (disbelievers) knew of Allaah's sovereignty, dominion and power. In fact, they used to faithfully devote various types of worship to Him like Hajj, charity, animal sacrifices, vows and even prayers in times of dire necessity and calamity. They even used to claim that they were following the religion of Abraham. Because of that claim, Allaah revealed the verse:
"Abraham was not a Jew nor was he a Christian, but (he) was a true Muslim and not among those who joined partners with Allaah."41
Some pagan Makkans even believed in the Resurrection and the Judgement and others in predestination (Qadar). Ample evidence of their belief can be found in pre-Islamic poetry. For example, the poet Zuhayr was reported to have said:
"It is either delayed, placed in a book and saved for the Day of Judgement or hastened and avenged."
'Antarah was quoted as saying:
"O 'Ebil to where will you run from death, if my Lord in the sky has destined it?"42
In spite of the Makkans' confessions of Tawheed and their knowledge of Allaah, Allaah classified them as disbelievers (Kuffaar) and pagans (Mushrikoon) simply because they worshipped other gods along with their worship of Allaah.
Consequently, the most important aspect of Tawheed is that of Tawheed al-'Ebaadah, maintaining the unity of Allaah's worship. All forms of worship must be directed only to Allaah because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God. Allaah emphasized the importance of directing worship to Him alone by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets. Allaah says:
"I did not create the Jinn and Mankind except for My worship."43
"Verily, We have sent to every nation a messenger (saying), 'Worship Allaah and avoid false gods'."44
Understanding the purpose of creation in a complete sense is beyond man's innate abilities. Man is a finite created being and can not reasonably hope to fully comprehend the actions of the infinite Creator. Hence, God made it a part of man's nature to worship Him, and He sent prophets and books of divine revelation to clarify the aspect of the purpose of creation which was within man's mental ability to grasp. That purpose is, as was previously mentioned: the worship of God ('Ebaadah) and the main message of the prophets was to worship God alone, Tawheed al-'Ebaadah. Consequently, the gravest sin is Shirk, the worship of others instead of Allaah or along with Allaah. In Soorah al-Faatihah, which every Muslim is required to recite in his or her prayers at least seventeen times daily, verse four reads, "You alone do we worship and from You alone do we seek help". A clear statement that all forms of worship should only be directed to the One who can respond, Allaah. The Prophet Muhammad (saws) confirmed the concept of unity of worship saying, "If you ask in prayer ask only Allaah, and if you seek help, seek it only from Allaah."45 The absence of any need for intercession is further emphasized by the many verses indicating His closeness to man. For example:
"When My servants ask you (O Muhammad) about Me (tell them), 'Verily I am close (to them), I listen to the prayer of every one who calls on Me. So let them respond to Me and believe In Me in order that they may he guided aright."46
"It is We who created man and We know what his soul whispers to him, for We are nearer to him than his jugular vein."47
The confirmation of Tawheed al-'Ebaadah conversely necessitates the denial of all forms of intercession or association of partners with Allaah. If someone prays to the dead seeking their influence on the lives of the living or the souls of those who have passed away, they have associated a partner with Allaah, because worship is being shared between Allaah and His creation. The Prophet Muhammad (saws) said, in no uncertain terms, "Prayer (du'aa) is worship."48 And, Allaah, Most Great and Glorious, said:
'Do not worship besides Allaah that which can not help or harm you."49
"Those on whom you call besides Allaah are only slaves like yourselves."50
If someone prays to the Prophet (saws), to so-called saints, Jinns or angels asking for help or asking them to request help from Allaah for them, they have also committed Shirk. The concept of "Ghaus-i-Azam" (al-Ghawth al-A'dHam), a title given by the ignorant to 'Abdul-Qaadir al-Jeelaanee,51 is also an expression of Shirk in this form of Tawheed. The title literally means "the greatest source of rescue; the one most able to save someone from danger" and such a description only belongs to Allaah. When misfortune occurs, some people call on 'Abdul-Qaadir by this title seeking his aid and protection even though Allaah has already said:
"If Allaah allows harm to befall you none can. remove it except Him." 52
According to the Qur'aan, when the Makkans were questioned about directing their prayers to their idols, they answered,
"We only worship them so that they may bring us closer to Allaah."53
The idols were only used as intermediaries yet Allaah called them pagans for their practice. Those among Muslims who insist on praying to other than Allaah would do well to reflect on this fact.
Christians, influenced by the teachings of Saul from Tarsus (later called Paul), deified Prophet Jesus and directed their prayer to him and his mother. The Catholics among Christians have saints for every occasion to whom they direct their prayers in the belief that these saints can directly influence the affairs of this world. The Catholics also use their priests as intercessors between themselves and Allaah in the mistaken belief that the priests are closer to Allaah due to their celibacy and piety, and thus more likely to be listened to by Allaah. Most Shi'ite sects have devoted certain days of the week and hours of the day for prayer to 'Alee, Faatimah, Hasan and Husayn54 due to their distorted belief in intercession.
Worship ('Ebaadah) in the Islamic view, includes more than just fasting, paying Zakaah, Hajj and animal sacrifices. It includes emotions like love, trust, and fear, all of which have degrees which should only be directed to God. Allaah has addressed these emotions and warned against excesses in them as follows:
"There are among men those who take (for worship) others besides Allaah as equals to Him. They love them as they should only love Allaah. But those who believe have a much greater love of Allaah..."55
"Will you not fight people who broke their oaths, plotted to expel the messenger and were the first to (attack) you? Do you fear them? Allaah has more right to be feared if you are truly believers."56
"Put your trust in Allaah if you are truly believers."57
Since the term 'Ebaadah means total obedience and Allaah is considered the ultimate Lawgiver, the implementation of secular legal systems not based on divine law (Sharee'ah) is an act of disbelief in the divine law and belief in the correctness of such systems, such a belief constitutes a form of worshipping other than Allaah (Shirk). Allaah said in the Qur'aan:
"Those who do not rule by what Allaah has revealed are disbelievers (Kaafiroon). "58
On one occasion, the Prophet's companion 'Adee ibn Haatim, who was a convert from Christianity, heard the Prophet (saws) recite the Qur'anic verse, "They have taken their rabbis and monks as lords besides Allaah,"59 so he said: 'Surely we did not worship them,' The Prophet (saws) turned to him and said 'Did they not make forbidden (Haraam) what Allaah had made allowable (Halaal)60, and you all made it Haraam, and did they not make Halaal what Allaah made Haraam61 and you all made it Halaal?' He replied, 'We certainly did.' The Prophet (saws) then said, 'That was how you worshipped them'."62
Hence, a significant part of Tawheed al-'Ebaadah involves the implementation of Sharee'ah, especially in lands where Muslims form the majority of the population. Divine law has to be re-introduced in the many so-called Muslim countries where governments now rule according to imported capitalist or communist constitutions, and Islamic law is either totally extinct or relegated to a few areas of minor importance. Likewise, Muslim countries, where Islamic law is on the books but secular laws are in force, have also to be brought in line with the Sharee'ah as it pertains to all aspects of life. The acceptance of non-Islamic rule in place of Sharee'ah in Muslim lands is Shirk and an act of Kufr. Those in a position to change it must do so, while those unable to do so must speak out against the rule of Kufr and call for the implementation of Sharee'ah. If even this becomes impossible, un-Islamic government must be sincerely hated and despised for the pleasure of God and the upholding of Tawheed.
For the sake of Allah
Tuesday, August 21, 2007
Wednesday, August 8, 2007
UNGS 2050: Recommended reading - Adab of Marriage
The Etiquettes Of Marriage And Wedding
Sheikh Muhammad Naasirudden al-Albaani
Topics for reading as follow :
1. The Author's introduction
2. Kindness toward you wife when you wish to enter into her
3. Placing your hand on your wife's head and praying for her
4. The praying of husband and wife together
5. What to say at the time of making love
6. How he should come to her
7. The prohibition of sodomy
8. Making wudhuu' between two acts with one's wife
9. Bathing is perferable
10. The bathing of husband and wife together
11. Making wudhuu' after sex and before sleeping
12. The ruling of this wudhuu'
13. Making tayammum in a state of janaba instead of wudhuu'
14. Bathing before sleeping is preferable
15. The prohibition of sex when she is menstruating
16. The penitence of one who has sex during menses
17. What is permissible when she is on her period
18. When it is allowed to resume sexual activity after menses
19. The lawfulness of coitus interruptus
20. It is preferable not to practise coitus interruptus
21. What the two spouses should intend with their marriage
22. What he should do the morning after his wedding night
23. The house must have a place for bathing
24. The prohibition of spreading bedroom secrets
25. The obligation of a wedding feast
26. The sunnah of a wedding feast
27. Wedding feasts can be given with other than meat
28. Participation of the wealthy in the feast with their wealth
FOR FURTHER READING, PLEASE REFER TO asbul@wordpress.com
(PDF file)
Sheikh Muhammad Naasirudden al-Albaani
Topics for reading as follow :
1. The Author's introduction
2. Kindness toward you wife when you wish to enter into her
3. Placing your hand on your wife's head and praying for her
4. The praying of husband and wife together
5. What to say at the time of making love
6. How he should come to her
7. The prohibition of sodomy
8. Making wudhuu' between two acts with one's wife
9. Bathing is perferable
10. The bathing of husband and wife together
11. Making wudhuu' after sex and before sleeping
12. The ruling of this wudhuu'
13. Making tayammum in a state of janaba instead of wudhuu'
14. Bathing before sleeping is preferable
15. The prohibition of sex when she is menstruating
16. The penitence of one who has sex during menses
17. What is permissible when she is on her period
18. When it is allowed to resume sexual activity after menses
19. The lawfulness of coitus interruptus
20. It is preferable not to practise coitus interruptus
21. What the two spouses should intend with their marriage
22. What he should do the morning after his wedding night
23. The house must have a place for bathing
24. The prohibition of spreading bedroom secrets
25. The obligation of a wedding feast
26. The sunnah of a wedding feast
27. Wedding feasts can be given with other than meat
28. Participation of the wealthy in the feast with their wealth
FOR FURTHER READING, PLEASE REFER TO asbul@wordpress.com
(PDF file)
UNGS 2050 : Required reading - Marriage
Marriage
Prof. Abdur Rahman I. Doi Professor and Director, Center for Islamic Legal Studies, Ahmadu Bello University, Zaira, Nigeria.
Contents
• Importance of Marriage in Islam
• Conditions of Marriage
• Ijbar: A Safety Valve
• The Free Consent of the Parties
• Prohibited Marriage Partners
• Two Suitors Seeking to Marry the Same Girl
Importance of Marriage in Islam
Allah has created men and women as company for one another, and so that they can procreate and live in peace and tranquillity according to the commandments of Allah and the directions of His Messenger. The Qur'an says:
And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect. (30:21)
And Allah has made for you your mates of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best. (16:72)
These verses of the Noble Qur'an clearly show that in contrast to other religions like Christianity, Buddhism, Judaism etc. which consider celibacy or monasticism as a great virtue and a means of salvation, Islam considers marriage as one of the most virtuous and approved institutions. The Messenger of Allah (peace be upon him) declared, "There is no monasticism in Islam." He further ordained,
"O you young men! Whoever is able to marry should marry, for that will help him to lower his gaze and guard his modesty." (Al-Bukhari)
Modesty was regarded as a great virtue by the Prophet. He said, "Modesty is part of faith." (Al-Bukhari)
The importance of the institution or marriage receives its greatest emphasis from the following hadith of the Prophet,
"Marriage is my sunna. Whosoever keeps away from it is not from me."
With these Qur'anic injunctions and the guidance from the Prophet (peace be upon him) in mind, we shall examine the institution of marriage in the Shari'ah.
The word zawaj is used in the Qur'an to signify a pair or a mate. But in common parlance it stands for marriage. Since the family is the nucleus of Islamic society, and marriage is the only way to bring families into existence, the Prophet (peace be upon him) insisted upon his followers entering into marriage The Shari'ah prescribes rules to regulate the functioning of the family so that both spouses can live together in love, security, and tranquillity. Marriage in Islam has aspects of both 'ibadah (worship) of Allah and mu'amalah (transactions between human beings).
In its 'ibadah aspect, marriage is an act pleasing to Allah because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and rear and nurse their children to become true servants of Allah.
In its mu'amalah aspect, marriage being a lawful response to the basic biological instinct to have sexual intercourse and to procreate children, the Shari'ah has prescribed detailed rules for translating this response into a living human institution reinforced by a whole framework of legally enforceable rights and duties, not only of the spouses, but also of their offspring.
These aspects are beautifully explained in a tradition of the Prophet. It is narrated by Anas that the Messenger of Allah (peace be upon him) said,
"When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half."
The Prophet considered marriage for a Muslim as half of his religion because it shields him from promiscuity, adultery, fornication, homosexuality etc., which ultimately lead to many other evils like slander, quarreling, homicide, loss of property and disintegration of the family. According to the Prophet (peace be upon him) the remaining half of the faith can be saved by taqwa.
Conditions of Marriage
Careful consideration of the Qur'anic injunctions and the traditions of the Prophet (peace be upon him) clearly show that marriage is compulsory (wajib) for a man who has the means to easily pay the mahr (dowry) and to support a wife and children, and is healthy, and fears that if does not marry, he may be tempted to commit fornication (zina). It is also compulsory for a woman who has no other means of maintaining herself and who fears that her sexual urge may push her into fornication. But even for a person who has a strong will to control his sexual desire, who has no wish to have children, and who feels that marriage will keep him away from his devotion to Allah, it is commendable (mandub).
However, according to the Maliki school, under certain conditions it is obligatory (fard) for a Muslim to marry even if he is not in a position to earn his living:
• If he fears that by not marrying he will commit fornication (zina).
• If he is unable to fast to control his passions or his fasting does not help him to refrain from zina.
• Even if he is unable to find a slave girl or a destitute girl to marry.
However some jurists suggest that if a man cannot procure a lawful livelihood, he must not marry because if he marries without any hope of getting lawful bread, he may commit theft, and in order to avoid one evil (his passions) he may become the victim of another (theft).
The Hanafi school considers marriage as obligatory (fard) for a man:
• If he is sure that he will commit zina if he does not marry.
• If he cannot fast to control his passions or even if he can fast, his fast does not help him to control his passion.
• If he cannot get a slave-girl to marry.
• If he is able to pay the dowry (mahr) and to earn a lawful livelihood.
Marriage is forbidden (haram) to a man, according to the Hanafi school, if he does not possess the means to maintain his wife and children or if he suffers from an illness, serious enough to affect his wife and progeny.
It is not desirable (makruh) for a man who possesses no sexual desire at all or who has no love for children or who is sure to be slackened in his religious obligations as a result of marriage.
In a beautiful tradition the Prophet (peace be upon him) has given the most important point that should weigh with every Muslim in selecting his bride:
"Whoever marries a woman solely for her power and position, Allah will only increase him in humiliation. Whoever marries a woman solely for her wealth, Allah will only increase him in poverty. Whoever marries a woman because of her beauty, Allah will only increase him in ugliness. But whoever marries a woman in order that he may restrain his eyes, observe cautiousness, and treat his relations kindly, Allah puts a blessing in her for him and in him for her."
In order that problems should not arise after marriage the Prophet (peace be upon him) recommended that, in the selection of his bride, a man should see her before betrothal lest blindness of choice or an error of judgment should defeat the very purpose of marriage. But this "seeing" is not to be taken as a substitute for the "courtship" of the West. The man should not gaze passionately at his bride-to-be, but only have a critical look at her face and hands to acquaint himself with her personality and beauty. However, if a man so desires, he may appoint a woman to go and interview the proposed bride, so that she may fully describe the type of girl she is.
Since believing men and women are referred to in the Qur'an, a woman also has the right to look at her potential husband.
The special permission for men and women to see each other with a view to matrimony does not contravene the code of conduct for believing men and women to lower their gaze and be modest which is laid down in the Holy Qur'an.
Ijbar: A Safety Valve
The consent of both the man and the women is an essential element of marriage, and the Qur'an gives women a substantial role in choosing their own life partners. It lays down:
Do not prevent them from marrying their husbands when they agree between themselves in a lawful manner. (2: 232)
However, Imam Malik, one of the four great Imams of the Sunni schools of Islamic jurisprudence, gives a slightly restrictive interpretation to this verse and makes the choice of partner by a Muslim girl subject to the over-ruling power or ijbar of her father or guardian in the interests of the girl herself.
It may sometimes happen that in her immaturity or over-zealousness, a girl may want to marry a man about whom she has distorted information or who does not possess good character or who lacks proper means of livelihood. In such a case, it is better, or rather incumbent upon the girl's father or guardian, that, in the wider interests of the girl, he restrains her from marrying such a worthless man and finds a suitable person to be her husband. Generally speaking, such marriages arranged by fathers and guardians work better than a marriage brought about through western courtship.
The case of Abu Juham bin Hudhaifah and Mu'awiyah ibn Abu Sufyan is relevant here. They proposed marriage to Fatimah bint Ghaith. The Prophet (peace be upon him) advised Fatimah not to marry either of them on the grounds that Mu'awiyah was then a pauper and Abu Juham was cruel and harsh. So she married Usamah.
The Free Consent of the Parties
The Qur'an (4:21) refers to marriage as a mithaq, i.e. a solemn covenant or agreement between husband and wife, and enjoins that it be put down in writing. Since no agreement can be reached between the parties unless they give their consent to it, marriage can be contracted only with the free consent of the two parties. The Prophet (peace be upon him) said,
"The widow and the divorced woman shall not be married until their order is obtained, and the virgin shall not be married until her consent is obtained." (AlBukhari)
This aspect is greatly emphasized by Imam Bukhari. He, in fact, gave one of the chapters in his Sahih the significant title:
"When a man gives his daughter in marriage and she dislikes it, the marriage shall be annulled." Once a virgin girl came to the Prophet (peace be upon him) and said that her father had married her to a man against her wishes. The Prophet gave her the right to repudiate the marriage. (Abu Dawud).
Divorced women are also given freedom to contract a second marriage. The Holy Qur'an says,
And when you divorce women, and they have come to the end of their waiting period, hinder them not from marrying other men if they have agreed with each other in a fair manner. (2: 232)
With regard to widows, the Qur'an says,
And if any of you die and leave behind wives, they bequeath thereby to their widows (the right to) one year's maintenance without their being obliged to leave (their husband's home), but if they leave (the residence) of their own accord, there is no blame on you for what they do with themselves in a lawful manner. (2:234)
Thus widows are also at liberty to re-marry, even within the period mentioned above; and if they do so they must forgo their claim to traditional maintenance during the remainder of the year. However, it must be remembered that the power of ijbar given to the a father or the guardian by the Maliki school over their selection of life- partner obtains in all the situations considered above, namely, whether the daughter or the ward is a virgin or divorcee or widow.
Prohibited Marriage Partners
Under the Shari'ah, marriages between men and women standing in a certain relationship to one another are prohibited. These prohibited degrees are either of a permanent nature or a temporary. The permanently prohibited degrees of marriage are laid down in the Holy Qur'an :
And marry not those women whom your fathers married, except what has already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. Forbidden unto you are your mothers and your daughters, and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers and your foster-sisters, and your mothers-in-law and your step-daughters who are under your mother-in-law and your step-daughters who are under your protection (born) of your women unto whom you have gone into -- but if you have not gone into them, then it is no sin for you (to marry their daughters) -- and the wives of your sons from your own loins, and that you should have two sisters together, except what has already happened (of that nature) in the past. Allah is ever-Forgiving, Merciful. (4:22 - 24)
From the above verses, it is clear that a Muslim must never marry the following:
1. His mother
2. His step-mother (this practice continues in Yoruba land in Nigeria, where in some cases the eldest son inherits the youngest wife of his father)
3. His grandmother (including father's and mother's mothers and all preceding mothers e.g. great grandmothers )
4. His daughter (including granddaughters and beyond )
5. His sister (whether full, consanguine or uterine)
6. His father's sisters (including paternal grandfather's sisters)
7. His mother's sisters (including maternal grandmother's sisters)
8. His brother's daughters
9. His foster mother
10. His foster mother's sister
11. His sister's daughter
12. His foster sister
13. His wife's mother
14. His step-daughter (i.e. a daughter by a former husband of a woman he has married if the marriage has been consummated. However, if such a marriage was not consummated, there is no prohibition)
15. His real son's wife
A great wisdom lies behind these prohibitions on the grounds of consanguinity, affinity, and fosterage. No social cohesion can exist if people do not keep these prohibitions in their minds while contracting marriages.
Temporary prohibitions are those which arise only on account of certain special circumstances in which the parties are placed. If the circumstances change, the prohibition also disappears. They are as follows:
1. A man must not have two sisters as wives at the same time nor can he marry a girl and her aunt at the same time.
2. A man must not marry a woman who is already married. However this impediment is removed immediately if the marriage is dissolved either by the death of her former husband, or by divorce followed by completion of the period of 'iddah (retreat).
3. A man must not have more than four wives at one time. This impediment is, of course, removed as soon as one of the wives dies or is divorced.
4. A man must not marry a woman during her 'iddah.
Regarding this last prohibition, the Qur'an expects Muslims to act with the utmost propriety and righteousness. It lays down:
...but do not make a secret contract with them except in honourable terms, nor resolve on the tie of marriage till the term prescribed is fulfilled. (2:235)
This means that a man must not make a specific proposal of marriage to a woman during the time of her 'iddah after the death of her husband or an irrevocable divorce. However, he can send a message saying, for instance, "I wish to find a woman of good character". But if a woman is in the 'iddah of a divorce which is revocable where raja' (return) is possible, a man must not send her even an implied invitation to marry him, because she is still considered as the lawful wife of the first husband. In fact, this restriction is most beneficial because it prevents a man from becoming an instrument of breaking up a family where there are still chances of reconciliation between the wife and husband even though they are moving away from each other.
Two Suitors Seeking to Marry the Same Girl
The Prophet (peace be upon him) disapproved of two persons competing with one another to secure marriage with the same girl. This is because such a situation is likely to develop bitter enmity between two Muslim brothers.
The Prophet said,
"A believer is a brother of a believer. Hence it is not lawful for him to bargain upon the bargain of a brother, nor propose for (the hand of a girl) after the marriage proposal of his brother, until the latter (voluntarily) withdraws the proposal."
Imam Abu Hanifa, Imam Shafi'i, and Imam Malik, all hold the view that it is a sin to put a proposal of marriage against the proposal of another Muslim brother. However, if a marriage is contracted in this wrongful way it will be sufficient if the second suitor who was successful seeks the forgiveness of the first suitor and of Allah. But Imam Dhahiri considers such a marriage void. It is respectfully submitted that the former view is more rational and sound.
Prof. Abdur Rahman I. Doi Professor and Director, Center for Islamic Legal Studies, Ahmadu Bello University, Zaira, Nigeria.
Contents
• Importance of Marriage in Islam
• Conditions of Marriage
• Ijbar: A Safety Valve
• The Free Consent of the Parties
• Prohibited Marriage Partners
• Two Suitors Seeking to Marry the Same Girl
Importance of Marriage in Islam
Allah has created men and women as company for one another, and so that they can procreate and live in peace and tranquillity according to the commandments of Allah and the directions of His Messenger. The Qur'an says:
And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect. (30:21)
And Allah has made for you your mates of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best. (16:72)
These verses of the Noble Qur'an clearly show that in contrast to other religions like Christianity, Buddhism, Judaism etc. which consider celibacy or monasticism as a great virtue and a means of salvation, Islam considers marriage as one of the most virtuous and approved institutions. The Messenger of Allah (peace be upon him) declared, "There is no monasticism in Islam." He further ordained,
"O you young men! Whoever is able to marry should marry, for that will help him to lower his gaze and guard his modesty." (Al-Bukhari)
Modesty was regarded as a great virtue by the Prophet. He said, "Modesty is part of faith." (Al-Bukhari)
The importance of the institution or marriage receives its greatest emphasis from the following hadith of the Prophet,
"Marriage is my sunna. Whosoever keeps away from it is not from me."
With these Qur'anic injunctions and the guidance from the Prophet (peace be upon him) in mind, we shall examine the institution of marriage in the Shari'ah.
The word zawaj is used in the Qur'an to signify a pair or a mate. But in common parlance it stands for marriage. Since the family is the nucleus of Islamic society, and marriage is the only way to bring families into existence, the Prophet (peace be upon him) insisted upon his followers entering into marriage The Shari'ah prescribes rules to regulate the functioning of the family so that both spouses can live together in love, security, and tranquillity. Marriage in Islam has aspects of both 'ibadah (worship) of Allah and mu'amalah (transactions between human beings).
In its 'ibadah aspect, marriage is an act pleasing to Allah because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and rear and nurse their children to become true servants of Allah.
In its mu'amalah aspect, marriage being a lawful response to the basic biological instinct to have sexual intercourse and to procreate children, the Shari'ah has prescribed detailed rules for translating this response into a living human institution reinforced by a whole framework of legally enforceable rights and duties, not only of the spouses, but also of their offspring.
These aspects are beautifully explained in a tradition of the Prophet. It is narrated by Anas that the Messenger of Allah (peace be upon him) said,
"When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half."
The Prophet considered marriage for a Muslim as half of his religion because it shields him from promiscuity, adultery, fornication, homosexuality etc., which ultimately lead to many other evils like slander, quarreling, homicide, loss of property and disintegration of the family. According to the Prophet (peace be upon him) the remaining half of the faith can be saved by taqwa.
Conditions of Marriage
Careful consideration of the Qur'anic injunctions and the traditions of the Prophet (peace be upon him) clearly show that marriage is compulsory (wajib) for a man who has the means to easily pay the mahr (dowry) and to support a wife and children, and is healthy, and fears that if does not marry, he may be tempted to commit fornication (zina). It is also compulsory for a woman who has no other means of maintaining herself and who fears that her sexual urge may push her into fornication. But even for a person who has a strong will to control his sexual desire, who has no wish to have children, and who feels that marriage will keep him away from his devotion to Allah, it is commendable (mandub).
However, according to the Maliki school, under certain conditions it is obligatory (fard) for a Muslim to marry even if he is not in a position to earn his living:
• If he fears that by not marrying he will commit fornication (zina).
• If he is unable to fast to control his passions or his fasting does not help him to refrain from zina.
• Even if he is unable to find a slave girl or a destitute girl to marry.
However some jurists suggest that if a man cannot procure a lawful livelihood, he must not marry because if he marries without any hope of getting lawful bread, he may commit theft, and in order to avoid one evil (his passions) he may become the victim of another (theft).
The Hanafi school considers marriage as obligatory (fard) for a man:
• If he is sure that he will commit zina if he does not marry.
• If he cannot fast to control his passions or even if he can fast, his fast does not help him to control his passion.
• If he cannot get a slave-girl to marry.
• If he is able to pay the dowry (mahr) and to earn a lawful livelihood.
Marriage is forbidden (haram) to a man, according to the Hanafi school, if he does not possess the means to maintain his wife and children or if he suffers from an illness, serious enough to affect his wife and progeny.
It is not desirable (makruh) for a man who possesses no sexual desire at all or who has no love for children or who is sure to be slackened in his religious obligations as a result of marriage.
In a beautiful tradition the Prophet (peace be upon him) has given the most important point that should weigh with every Muslim in selecting his bride:
"Whoever marries a woman solely for her power and position, Allah will only increase him in humiliation. Whoever marries a woman solely for her wealth, Allah will only increase him in poverty. Whoever marries a woman because of her beauty, Allah will only increase him in ugliness. But whoever marries a woman in order that he may restrain his eyes, observe cautiousness, and treat his relations kindly, Allah puts a blessing in her for him and in him for her."
In order that problems should not arise after marriage the Prophet (peace be upon him) recommended that, in the selection of his bride, a man should see her before betrothal lest blindness of choice or an error of judgment should defeat the very purpose of marriage. But this "seeing" is not to be taken as a substitute for the "courtship" of the West. The man should not gaze passionately at his bride-to-be, but only have a critical look at her face and hands to acquaint himself with her personality and beauty. However, if a man so desires, he may appoint a woman to go and interview the proposed bride, so that she may fully describe the type of girl she is.
Since believing men and women are referred to in the Qur'an, a woman also has the right to look at her potential husband.
The special permission for men and women to see each other with a view to matrimony does not contravene the code of conduct for believing men and women to lower their gaze and be modest which is laid down in the Holy Qur'an.
Ijbar: A Safety Valve
The consent of both the man and the women is an essential element of marriage, and the Qur'an gives women a substantial role in choosing their own life partners. It lays down:
Do not prevent them from marrying their husbands when they agree between themselves in a lawful manner. (2: 232)
However, Imam Malik, one of the four great Imams of the Sunni schools of Islamic jurisprudence, gives a slightly restrictive interpretation to this verse and makes the choice of partner by a Muslim girl subject to the over-ruling power or ijbar of her father or guardian in the interests of the girl herself.
It may sometimes happen that in her immaturity or over-zealousness, a girl may want to marry a man about whom she has distorted information or who does not possess good character or who lacks proper means of livelihood. In such a case, it is better, or rather incumbent upon the girl's father or guardian, that, in the wider interests of the girl, he restrains her from marrying such a worthless man and finds a suitable person to be her husband. Generally speaking, such marriages arranged by fathers and guardians work better than a marriage brought about through western courtship.
The case of Abu Juham bin Hudhaifah and Mu'awiyah ibn Abu Sufyan is relevant here. They proposed marriage to Fatimah bint Ghaith. The Prophet (peace be upon him) advised Fatimah not to marry either of them on the grounds that Mu'awiyah was then a pauper and Abu Juham was cruel and harsh. So she married Usamah.
The Free Consent of the Parties
The Qur'an (4:21) refers to marriage as a mithaq, i.e. a solemn covenant or agreement between husband and wife, and enjoins that it be put down in writing. Since no agreement can be reached between the parties unless they give their consent to it, marriage can be contracted only with the free consent of the two parties. The Prophet (peace be upon him) said,
"The widow and the divorced woman shall not be married until their order is obtained, and the virgin shall not be married until her consent is obtained." (AlBukhari)
This aspect is greatly emphasized by Imam Bukhari. He, in fact, gave one of the chapters in his Sahih the significant title:
"When a man gives his daughter in marriage and she dislikes it, the marriage shall be annulled." Once a virgin girl came to the Prophet (peace be upon him) and said that her father had married her to a man against her wishes. The Prophet gave her the right to repudiate the marriage. (Abu Dawud).
Divorced women are also given freedom to contract a second marriage. The Holy Qur'an says,
And when you divorce women, and they have come to the end of their waiting period, hinder them not from marrying other men if they have agreed with each other in a fair manner. (2: 232)
With regard to widows, the Qur'an says,
And if any of you die and leave behind wives, they bequeath thereby to their widows (the right to) one year's maintenance without their being obliged to leave (their husband's home), but if they leave (the residence) of their own accord, there is no blame on you for what they do with themselves in a lawful manner. (2:234)
Thus widows are also at liberty to re-marry, even within the period mentioned above; and if they do so they must forgo their claim to traditional maintenance during the remainder of the year. However, it must be remembered that the power of ijbar given to the a father or the guardian by the Maliki school over their selection of life- partner obtains in all the situations considered above, namely, whether the daughter or the ward is a virgin or divorcee or widow.
Prohibited Marriage Partners
Under the Shari'ah, marriages between men and women standing in a certain relationship to one another are prohibited. These prohibited degrees are either of a permanent nature or a temporary. The permanently prohibited degrees of marriage are laid down in the Holy Qur'an :
And marry not those women whom your fathers married, except what has already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. Forbidden unto you are your mothers and your daughters, and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers and your foster-sisters, and your mothers-in-law and your step-daughters who are under your mother-in-law and your step-daughters who are under your protection (born) of your women unto whom you have gone into -- but if you have not gone into them, then it is no sin for you (to marry their daughters) -- and the wives of your sons from your own loins, and that you should have two sisters together, except what has already happened (of that nature) in the past. Allah is ever-Forgiving, Merciful. (4:22 - 24)
From the above verses, it is clear that a Muslim must never marry the following:
1. His mother
2. His step-mother (this practice continues in Yoruba land in Nigeria, where in some cases the eldest son inherits the youngest wife of his father)
3. His grandmother (including father's and mother's mothers and all preceding mothers e.g. great grandmothers )
4. His daughter (including granddaughters and beyond )
5. His sister (whether full, consanguine or uterine)
6. His father's sisters (including paternal grandfather's sisters)
7. His mother's sisters (including maternal grandmother's sisters)
8. His brother's daughters
9. His foster mother
10. His foster mother's sister
11. His sister's daughter
12. His foster sister
13. His wife's mother
14. His step-daughter (i.e. a daughter by a former husband of a woman he has married if the marriage has been consummated. However, if such a marriage was not consummated, there is no prohibition)
15. His real son's wife
A great wisdom lies behind these prohibitions on the grounds of consanguinity, affinity, and fosterage. No social cohesion can exist if people do not keep these prohibitions in their minds while contracting marriages.
Temporary prohibitions are those which arise only on account of certain special circumstances in which the parties are placed. If the circumstances change, the prohibition also disappears. They are as follows:
1. A man must not have two sisters as wives at the same time nor can he marry a girl and her aunt at the same time.
2. A man must not marry a woman who is already married. However this impediment is removed immediately if the marriage is dissolved either by the death of her former husband, or by divorce followed by completion of the period of 'iddah (retreat).
3. A man must not have more than four wives at one time. This impediment is, of course, removed as soon as one of the wives dies or is divorced.
4. A man must not marry a woman during her 'iddah.
Regarding this last prohibition, the Qur'an expects Muslims to act with the utmost propriety and righteousness. It lays down:
...but do not make a secret contract with them except in honourable terms, nor resolve on the tie of marriage till the term prescribed is fulfilled. (2:235)
This means that a man must not make a specific proposal of marriage to a woman during the time of her 'iddah after the death of her husband or an irrevocable divorce. However, he can send a message saying, for instance, "I wish to find a woman of good character". But if a woman is in the 'iddah of a divorce which is revocable where raja' (return) is possible, a man must not send her even an implied invitation to marry him, because she is still considered as the lawful wife of the first husband. In fact, this restriction is most beneficial because it prevents a man from becoming an instrument of breaking up a family where there are still chances of reconciliation between the wife and husband even though they are moving away from each other.
Two Suitors Seeking to Marry the Same Girl
The Prophet (peace be upon him) disapproved of two persons competing with one another to secure marriage with the same girl. This is because such a situation is likely to develop bitter enmity between two Muslim brothers.
The Prophet said,
"A believer is a brother of a believer. Hence it is not lawful for him to bargain upon the bargain of a brother, nor propose for (the hand of a girl) after the marriage proposal of his brother, until the latter (voluntarily) withdraws the proposal."
Imam Abu Hanifa, Imam Shafi'i, and Imam Malik, all hold the view that it is a sin to put a proposal of marriage against the proposal of another Muslim brother. However, if a marriage is contracted in this wrongful way it will be sufficient if the second suitor who was successful seeks the forgiveness of the first suitor and of Allah. But Imam Dhahiri considers such a marriage void. It is respectfully submitted that the former view is more rational and sound.
Tuesday, July 31, 2007
UNGS 2030 : Required reading - Worldviews
ISLAMIC WORLDVIEW
UNGS 2030
Topics outline
• Definition
• Different views towards the world
• Basic elements of worldview
• Three famous worldviews
• Characteristics of Islamic Worldview
• Characteristics of Western Worldview
• Basic differences between them
• Some Western approaches towards the world
DEFINITION
• Islamic worldview deals with the basic fundamental questions of life, realities around us in the universe, man and others.
Definition
• It is the way one perceives the world around him, views his position in it.
• A comprehensive conception of the world from a particular standpoint.
• A set of attitudes on a wide range of fundamental matters.
DIFFERENT VIEWS TOWARDS THE WORLD:
• Weak Creature
• A Place of sufferings
• Place of enjoyment
• Life is a sin
• No freedom
• Totally Free
• Atheists, Agnostics and Humanists
• Islamic concept
Weak Creature
• Some groups viewed human being as a weak creature and is powerless in front of all other creatures.
• Therefore, he vows before all creatures.
A Place of sufferings
• It is a place full of sufferings. People get happy to become sad later. They enjoy life to face sufferings.
• Therefore, they abstained totally from the world and its activities and engaged in a life of asceticism.
Place of enjoyment
• Others view it as a place full of enjoyment and happiness for a very short span of time.
• He should keep himself away from the aspect of distress so that he could enjoy life fully and utilize it properly.
• Once he dies, everything finishes. There is no life after death or no retribution or accountability afterwards.
Life is a sin
• Human being is born full of sins. Life in the world is also full of sins.
• He who wants success in the Hereafter, should abstain from the enjoyments and luxuries of the world.
• If he engages in the worldly enjoyment, then there is no place for him in the Heavenly kingdom.
• Man’s sins are forgiven by the sacrifice of a noble man.
No freedom
• He does not have any freedom, and is totally bound by the natural laws.
• All are predetermined, and the humans are just acting like the “actors” in the plays and dramas to fulfill the Divine Will.
Totally Free
• Others view that he is totally free to do whatever he wants to. There is no law or force which controls his activities.
• He is the owner of the worldly affairs.
• He is not accountable to any power or authority beyond his own government or conscience.
Atheists, Agnostics and Humanists
• Atheists: reject God’s existence.
• Agnostics: do not know whether God exists, and they do not care.
• Humanists: Humans know better what is good or bad for them. They reject any laws claimed to have been from divine sources.
Islamic concept
• Islam views the world not as a place of full enjoyment, nor a place full of sufferings;
• Human being is not a weak creature, nor he is powerful than all the rest;
• Neither the life is full of sins, nor it is perfectly holy;
• nor he is totally free or totally chained by some other beings.
• Islam follows a middle course of action, upon which is based Islamic Worldview.
BASIC ELEMENTS OF WORLDVIEW
• a) Conception of life
• b) Purpose of life
• c) Fundamental creeds and beliefs
• d) Moral trainings for Individuals
• e) Social system
CONCEPTION OF LIFE
• A worldview should give a clear conception of life.
• What is the meaning of life?
• How does he look towards the world?
• What is his role in the world?
PURPOSE OF LIFE
• What is the main purpose and objective of life?
• Why should he strive for? Was it to attain the luxuries, comforts, apartments and beautiful cars and wives?
FUNDAMENTAL CREEDS AND BELIEFS
• What are the fundamental beliefs that Islam wants its followers to adopt and build his character based on them?
• This aspect has a major role to play in shaping the character and personality of a person
MORAL TRAINING FOR INDIVIDUALS
• What a training given to its individuals?
• What kind of values should each and every individual adopt in their personal lives?
• What are the moral attributes, characters it wants to instill in the minds of the people?
SOCIAL SYSTEM/ INTERPERSONAL RELATIONS
• What are the responsibilities of each and every individual towards each other?
• What relations they should have towards each other?
• His relation towards his family, parents, brothers, friends and others.
THREE FAMOUS WORLDVIEWS
• A) SCIENTIFIC
• B) PHILOSOPHICAL
• C) RELIGIOUS
SCIENTIFIC WORLD-VIEW:
• It is based on two things:
• Hypothesis, and ii) Experiment
• Scientist forms a hypothesis first, and then proceeds with experiment in the lab. If the experiment proves the hypothesis, it becomes a scientific phenomenon.
• Science is engaged in discovering Cause and Effect. Then it pursues the cause of that cause and the effect of that effect, as far as possible.
• Sun moves or static?
• Lately, the scientists found that ‘Sun’ together with all other planets are circling around the galaxy ‘Milky Way’, and the galaxy also rotates around an axis clockwise.
• وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ(38)وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ(39)لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ(40) يس.
ADVANTAGES
• It is exact, precise and discriminating.
• It is able to give thousands of data about slight being.
• It acquaints man with special laws of every being, and to dominate that being.
• It brings about industry and technology.
SHORTCOMINGS
• Experiment based,
• Partial information,
• Unstable,
• Unable to answer questions.
• Experiment:
• The compass of science is limited to experiment. But can one bring all of being in all its aspects within the confines of experiment?
• It goes ahead with cause and effect, but at one point it must say, “I don’t know”.
• Example: Science is like a powerful searchlight which does not know beyond its reach.
• Partial Information
• Scientific World-view is the knowledge of the part, not of the whole.
• From Scientific perspective, Universe is like an old book the first and last pages of it have been lost.
• Unstable
• It is unstable, changeable. For, the hypothesis and experiment change day to day.
• A world-view cannot be based on such a shaky and inconsistent scientific world-view.
• Unable to answer questions
• Unable to answer some basic cosmological questions that every ideology or world-view should answer.
• Science is bound to fail in answering such a question. For, they cannot be subjected to experiment.
PHILOSOPHICAL WORLD-VIEW
• Philosophy is capable to give a world-view as the foundation of an ideology.
• It is stable - for it rests on a series of principles that are self-evident and undeniable to the mind, and are comprehensive and general in nature.
• It provides answers to the ideological questions raised by human mind.
DIFFERENCES
• Scientific world-view contributes to action by giving men the power and capacity to “change” and to “control” nature.
• So, nature becomes subservient to his desires.
• Philosophical World-view provides reasons for certain actions and criteria for human choice based on purpose of their life.
• It is influential in creating a perception of life towards Being and Universe.
• It furnishes a meaningful life or draws him into emptiness.
RELIGIOUS WORLD-VIEW
• Religious World-view and Philosophical World-view have some similarities, as both are stable, eternal and comprehensive. Both give emphasis on rational approach to deal with the issues.
Differences
• The difference between them is that the religious world-view is based on Revelation and Reason, whereas Philosophical World-view is based on reason alone.
• Religious world-view is accorded with sanctification of its sources and values, which lacked in Philosophical World-view.
UNGS 2030
Topics outline
• Definition
• Different views towards the world
• Basic elements of worldview
• Three famous worldviews
• Characteristics of Islamic Worldview
• Characteristics of Western Worldview
• Basic differences between them
• Some Western approaches towards the world
DEFINITION
• Islamic worldview deals with the basic fundamental questions of life, realities around us in the universe, man and others.
Definition
• It is the way one perceives the world around him, views his position in it.
• A comprehensive conception of the world from a particular standpoint.
• A set of attitudes on a wide range of fundamental matters.
DIFFERENT VIEWS TOWARDS THE WORLD:
• Weak Creature
• A Place of sufferings
• Place of enjoyment
• Life is a sin
• No freedom
• Totally Free
• Atheists, Agnostics and Humanists
• Islamic concept
Weak Creature
• Some groups viewed human being as a weak creature and is powerless in front of all other creatures.
• Therefore, he vows before all creatures.
A Place of sufferings
• It is a place full of sufferings. People get happy to become sad later. They enjoy life to face sufferings.
• Therefore, they abstained totally from the world and its activities and engaged in a life of asceticism.
Place of enjoyment
• Others view it as a place full of enjoyment and happiness for a very short span of time.
• He should keep himself away from the aspect of distress so that he could enjoy life fully and utilize it properly.
• Once he dies, everything finishes. There is no life after death or no retribution or accountability afterwards.
Life is a sin
• Human being is born full of sins. Life in the world is also full of sins.
• He who wants success in the Hereafter, should abstain from the enjoyments and luxuries of the world.
• If he engages in the worldly enjoyment, then there is no place for him in the Heavenly kingdom.
• Man’s sins are forgiven by the sacrifice of a noble man.
No freedom
• He does not have any freedom, and is totally bound by the natural laws.
• All are predetermined, and the humans are just acting like the “actors” in the plays and dramas to fulfill the Divine Will.
Totally Free
• Others view that he is totally free to do whatever he wants to. There is no law or force which controls his activities.
• He is the owner of the worldly affairs.
• He is not accountable to any power or authority beyond his own government or conscience.
Atheists, Agnostics and Humanists
• Atheists: reject God’s existence.
• Agnostics: do not know whether God exists, and they do not care.
• Humanists: Humans know better what is good or bad for them. They reject any laws claimed to have been from divine sources.
Islamic concept
• Islam views the world not as a place of full enjoyment, nor a place full of sufferings;
• Human being is not a weak creature, nor he is powerful than all the rest;
• Neither the life is full of sins, nor it is perfectly holy;
• nor he is totally free or totally chained by some other beings.
• Islam follows a middle course of action, upon which is based Islamic Worldview.
BASIC ELEMENTS OF WORLDVIEW
• a) Conception of life
• b) Purpose of life
• c) Fundamental creeds and beliefs
• d) Moral trainings for Individuals
• e) Social system
CONCEPTION OF LIFE
• A worldview should give a clear conception of life.
• What is the meaning of life?
• How does he look towards the world?
• What is his role in the world?
PURPOSE OF LIFE
• What is the main purpose and objective of life?
• Why should he strive for? Was it to attain the luxuries, comforts, apartments and beautiful cars and wives?
FUNDAMENTAL CREEDS AND BELIEFS
• What are the fundamental beliefs that Islam wants its followers to adopt and build his character based on them?
• This aspect has a major role to play in shaping the character and personality of a person
MORAL TRAINING FOR INDIVIDUALS
• What a training given to its individuals?
• What kind of values should each and every individual adopt in their personal lives?
• What are the moral attributes, characters it wants to instill in the minds of the people?
SOCIAL SYSTEM/ INTERPERSONAL RELATIONS
• What are the responsibilities of each and every individual towards each other?
• What relations they should have towards each other?
• His relation towards his family, parents, brothers, friends and others.
THREE FAMOUS WORLDVIEWS
• A) SCIENTIFIC
• B) PHILOSOPHICAL
• C) RELIGIOUS
SCIENTIFIC WORLD-VIEW:
• It is based on two things:
• Hypothesis, and ii) Experiment
• Scientist forms a hypothesis first, and then proceeds with experiment in the lab. If the experiment proves the hypothesis, it becomes a scientific phenomenon.
• Science is engaged in discovering Cause and Effect. Then it pursues the cause of that cause and the effect of that effect, as far as possible.
• Sun moves or static?
• Lately, the scientists found that ‘Sun’ together with all other planets are circling around the galaxy ‘Milky Way’, and the galaxy also rotates around an axis clockwise.
• وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ(38)وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ(39)لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ(40) يس.
ADVANTAGES
• It is exact, precise and discriminating.
• It is able to give thousands of data about slight being.
• It acquaints man with special laws of every being, and to dominate that being.
• It brings about industry and technology.
SHORTCOMINGS
• Experiment based,
• Partial information,
• Unstable,
• Unable to answer questions.
• Experiment:
• The compass of science is limited to experiment. But can one bring all of being in all its aspects within the confines of experiment?
• It goes ahead with cause and effect, but at one point it must say, “I don’t know”.
• Example: Science is like a powerful searchlight which does not know beyond its reach.
• Partial Information
• Scientific World-view is the knowledge of the part, not of the whole.
• From Scientific perspective, Universe is like an old book the first and last pages of it have been lost.
• Unstable
• It is unstable, changeable. For, the hypothesis and experiment change day to day.
• A world-view cannot be based on such a shaky and inconsistent scientific world-view.
• Unable to answer questions
• Unable to answer some basic cosmological questions that every ideology or world-view should answer.
• Science is bound to fail in answering such a question. For, they cannot be subjected to experiment.
PHILOSOPHICAL WORLD-VIEW
• Philosophy is capable to give a world-view as the foundation of an ideology.
• It is stable - for it rests on a series of principles that are self-evident and undeniable to the mind, and are comprehensive and general in nature.
• It provides answers to the ideological questions raised by human mind.
DIFFERENCES
• Scientific world-view contributes to action by giving men the power and capacity to “change” and to “control” nature.
• So, nature becomes subservient to his desires.
• Philosophical World-view provides reasons for certain actions and criteria for human choice based on purpose of their life.
• It is influential in creating a perception of life towards Being and Universe.
• It furnishes a meaningful life or draws him into emptiness.
RELIGIOUS WORLD-VIEW
• Religious World-view and Philosophical World-view have some similarities, as both are stable, eternal and comprehensive. Both give emphasis on rational approach to deal with the issues.
Differences
• The difference between them is that the religious world-view is based on Revelation and Reason, whereas Philosophical World-view is based on reason alone.
• Religious world-view is accorded with sanctification of its sources and values, which lacked in Philosophical World-view.
UNGS 2030 : Required reading - Positivism
POSITIVISM
Definition
Positivism, system of philosophy based on experience and empirical knowledge of natural phenomena, in which metaphysics and theology are regarded as inadequate and imperfect systems of knowledge.
Linguistically, it also refers to being positive, which means optimistic, hopeful, certain and a good attitude in one’s own behavior.
Being Positive is encouraged in Islam. Hopelessness is not tolerated in Islam.
Historical Background
The doctrine was first called positivism by the 19th-century French mathematician and philosopher Auguste Comte (1798–1857), but some of the positivist concepts may be traced to the British philosopher David Hume, the French philosopher Duc de Saint-Simon, and the German philosopher Immanuel Kant.
Comte chose the word positivism on the ground that it indicated the “reality” and “constructive tendency” that he claimed for the theoretical aspect of the doctrine.
He was, in the main, interested in a reorganization of social life for the good of humanity through scientific knowledge, and thus control of natural forces.
In its basic ideological stance, Positivism is thus worldly, secular, antitheological, and antimetaphysical.
Strict adherence to the testimony of observation and experience is the all-important imperative of the Positivists.
This attitude is reflected also in their contributions to ethics and moral philosophy, and most Positivists have been Utilitarians to the extent that something like “the greatest happiness for the greatest number of people” was their ethical maxim.
It is notable, in this connection, that Auguste Comte was the founder of a short-lived religion, in which the object of worship was not the deity of the monotheistic faiths but humanity.
He once said:
“Science has dismissed the Father of nature and the universe from his post, consigning him to oblivion, and while thanking him for his temporary services, it has escorted him back to the frontiers of his greatness.”
A number of Comte's disciples refused, however, to accept this religious development of his philosophy, because it seemed to contradict the original positivist philosophy.
Many of Comte's doctrines were later adapted and developed by the British social philosophers John Stuart Mill and Herbert Spencer and by the Austrian philosopher and physicist Ernst Mach.
In the Muslim world, it has been introduced and popularized by a Lebanese Egyptian Doctor and author Shibili Shumayyil (1860-1917).
In the 19th and 20th Century, a Muslim philosopher Zaki Nagib Mahmud, who has expounded logical positivism and linguistic analysis in a series of works.
Basic Differences with Islam
POSITIVISM
Does not believe in God
ISLAM
Belief in God is the foundation
God has resigned from running the affairs of the world.
God controls the affairs of the universe under His own Command.
Does not believe in the metaphysical world
Belief in Akhirah and Qiyamah is part and parcel of Islam.
Human being is better qualified to make laws of his own choice and control the nature
Humans are under the commands of Allah and the Nature follows the commands and the Laws of Allah as prescribed.
Knowledge is only based on experiment and observation
Not everything in the universe could be subjected to experiment and observation.
Humanity is the object of worship
Allah alone could be worshipped. No one should worship anyone beside/apart from Allah.
Natural Phenomena should be explained based on experiment and personal observation
The Nature is the creation of Allah, made it suitable, well-designed and wonderfully planned for His Creatures especially for humans.
Definition
Positivism, system of philosophy based on experience and empirical knowledge of natural phenomena, in which metaphysics and theology are regarded as inadequate and imperfect systems of knowledge.
Linguistically, it also refers to being positive, which means optimistic, hopeful, certain and a good attitude in one’s own behavior.
Being Positive is encouraged in Islam. Hopelessness is not tolerated in Islam.
Historical Background
The doctrine was first called positivism by the 19th-century French mathematician and philosopher Auguste Comte (1798–1857), but some of the positivist concepts may be traced to the British philosopher David Hume, the French philosopher Duc de Saint-Simon, and the German philosopher Immanuel Kant.
Comte chose the word positivism on the ground that it indicated the “reality” and “constructive tendency” that he claimed for the theoretical aspect of the doctrine.
He was, in the main, interested in a reorganization of social life for the good of humanity through scientific knowledge, and thus control of natural forces.
In its basic ideological stance, Positivism is thus worldly, secular, antitheological, and antimetaphysical.
Strict adherence to the testimony of observation and experience is the all-important imperative of the Positivists.
This attitude is reflected also in their contributions to ethics and moral philosophy, and most Positivists have been Utilitarians to the extent that something like “the greatest happiness for the greatest number of people” was their ethical maxim.
It is notable, in this connection, that Auguste Comte was the founder of a short-lived religion, in which the object of worship was not the deity of the monotheistic faiths but humanity.
He once said:
“Science has dismissed the Father of nature and the universe from his post, consigning him to oblivion, and while thanking him for his temporary services, it has escorted him back to the frontiers of his greatness.”
A number of Comte's disciples refused, however, to accept this religious development of his philosophy, because it seemed to contradict the original positivist philosophy.
Many of Comte's doctrines were later adapted and developed by the British social philosophers John Stuart Mill and Herbert Spencer and by the Austrian philosopher and physicist Ernst Mach.
In the Muslim world, it has been introduced and popularized by a Lebanese Egyptian Doctor and author Shibili Shumayyil (1860-1917).
In the 19th and 20th Century, a Muslim philosopher Zaki Nagib Mahmud, who has expounded logical positivism and linguistic analysis in a series of works.
Basic Differences with Islam
POSITIVISM
Does not believe in God
ISLAM
Belief in God is the foundation
God has resigned from running the affairs of the world.
God controls the affairs of the universe under His own Command.
Does not believe in the metaphysical world
Belief in Akhirah and Qiyamah is part and parcel of Islam.
Human being is better qualified to make laws of his own choice and control the nature
Humans are under the commands of Allah and the Nature follows the commands and the Laws of Allah as prescribed.
Knowledge is only based on experiment and observation
Not everything in the universe could be subjected to experiment and observation.
Humanity is the object of worship
Allah alone could be worshipped. No one should worship anyone beside/apart from Allah.
Natural Phenomena should be explained based on experiment and personal observation
The Nature is the creation of Allah, made it suitable, well-designed and wonderfully planned for His Creatures especially for humans.
UNGS 2050 - Standard - part 1
ETHICS AND FIQH FOR EVERYDAY LIFE (UNGS 2050) STANDARD CONTENTS
WEEK 1
Introduction
Definition: Literally: Derived from Greek ethos, means character.
Technically:
The field of study that has morality as its subject matter. (Branch of science)
Ethics
The values or rules of conduct held by an individual or a group = morality/ morals
Introduction
According to Imam al-Ghazali, character is an established state (of the soul) from which actions proceed easily without any need for reflection or deliberation.
Major concerns of ethics
The nature of ultimate values = ethical principles.
The standards by which human actions can be judged as “right” or “wrong”, “good” or “bad”.
Fields of ethics Normative Metaethics Applied
Normative ethics:
- Seeks to set norms and standards for conduct
- General theories about what one ought to do.
Metaethics:
Systematically studies the meanings of ethical terms and of judgments used in normative ethics.
Fields - continued
Applied ethics:
Application of normative theories to practical moral issues/ problems.
Examples:
Ethics / ‘ilm al-Akhlāq/ al-Akhlāq
Ethics in Arabic is ‘ilm al-Akhlāq (science of morality), which is the branch of knowledge that studies akhlaq (morals).
al-Akhlāq (the plural of khuluq/ خُلُق) refers to morality, which means a nature, or an innate disposition or temper.
The proper signification of khuluq is the moral character; or the fashion of the inner man; his mind or soul and its peculiar qualities and attributes.
WEEK 2
Morality/ ethics and law
Both law and morality are action-guiding.
Law provides a series of public statements (a legal code), or system of dos and don’ts – to guide humans in their behavior and to prevent them from doing harm to others and violating their rights.
Morality provides a similar system though might not be in written form.
In addition to that, morality provides reasons behind any significant laws governing human beings and their institutions.
Morality precedes law, whereas law sanctions morality; that is, law puts morality into a code or system that can then be enforced by punishment.
Scope: In general, the law is taken to be concerned with acts, rather than attitudes.
The mere fact of having certain intentions is not really the sort of thing about which you can have a law.
In morality, by contrast, bad intentions may sometimes amount to a moral wrong. On the other hand, good intentions are in themselves good values.
Morality is wider than law. What is moral in not necessarily enforced through law.
But there are some things which are governed by law (driving on the left or right side of road) which are presumably matters of indifference from a moral point of view.
Conformity between morality and law:
= In Islamic law:
- Law should be a reflection of Islamic morals.
- Laws, rules and regulations are not supposed to be against Islamic moral principles
= In secular law
The relationship between law and morality is not entirely reciprocal. What is moral is not necessarily legal and vice versa.
Many practices have been inscribed in the law, that are clearly immoral (e.g., homosexuality, same sex marriage, mercy killing, abortion, usury, changing munkar …).
Sanctions: If you break the law, you may be fined or imprisoned or executed. Various bureaucracies exist precisely to hand out legal sanctions.
If you do something that is morally wrong (but not also illegal), however, no similar bureaucracy is going to come after you.
Instead,
In divine religions you suffer a punishment on the Day of Judgment.
In non-religious world views you may suffer the sense of guilt in your own conscience, or your reputation may suffer, or you may be exposed to the blame of other people
Morality and Etiquette
For the most part, “etiquette” pertains to norms that are of little ethical significance.
It concerns form and style rather than the essence of social existence.
Etiquette determines what is polite behavior rather than what is right behavior in a deeper sense. It represents society’s or religion’s decision about how we are to dress, greet one another, eat, celebrate festivals, express gratitude and appreciation etc.
The Importance of Ethics in Islam
Morality/ good moral character is:
- The spirit of Islam
- The validation and authentication of Iman
1- Morality as the spirit of Islam
What is Islam?
Good relationship among human beings = good morality.
Good relationship with Allah in its spiritual sense.
The main purpose of Islam
“I have been sent (as the Messenger of Allah) only for the purpose of perfecting good morals”. (hadith)
Who is a Muslim?
“A Muslim is the one who avoids harming Muslims with his tongue and hand” (hadith)
Even pure worship (‘ibadat) is for moral purposes
Examples:
Salat: “…And establish regular prayer; for prayer restrains from indecency and evil” (29: 45)
Zakat: “…Take alms of their wealth, so that it may purify and sanctify them. (9: 103)
Fasting: “…Fasting was made compulsory for you, as it was made compulsory for those who preceded you, so that you may become righteous.” (2: 183)
“Allah has nothing to do with the fasting of those who did not avoid perjury, lying and false accusation and acting upon them.” (hadith)
Hajj: “…whoever determines the performance of the pilgrimage therein, there shall be no lewdness nor abuse nor angry conversation on the pilgrimage(2: 197).
Morality as validation of Iman
Definition of Iman:
“Iman has over sixty branches (parts): the highest of which is the belief that nothing deserves to be worshipped except Allah and the lowest of which is the removal from the way of that which might cause harm to anyone. And modesty (haya’ الحياء) is a branch of it.” (hadith)
Morality as validation of Iman
Conviction Foundation Roots
Profession Declaration
Practice Validation Nourishment
Morality as validation of Iman
“The man who has these three habits is a hypocrite even if he observes fast, offers prayers, performs ‘umra (pilgrimage), and claims to be a Muslim: when he talks he speaks untruth, when he makes a promise he does not keep it, and when he is given something in trust, he commits dishonesty.” (hadith)
Lack in good morals = Lacking in faith (iman)
“which Muslim has the perfect faith? “He who has the best moral character.” (hadith)
The level of faith (iman) is proportional to the level of morals
“He who believes in Allah and the Last Day of Judgment is forbidden to cause any harm to his neighbour, is to be kind to his guests – especially the strangers, and is to say the truth or else abstain.” (hadith)
“None of you will have faith (will be a true believer) till he wishes for his (Muslim) brother what he likes for himself.” (hadith)
Good morals are conditions of validity of Iman
وَالْعَصْرِ (1) إِنَّ الإِنسَانَ لَفِي خُسْرٍ (2) إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ(3)
“I swear by the time, Most surely man is in loss, Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.” (103: 1-3)
وَالَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ(البقررة: 82)
Those who have Faith and work righteousness. They are the ones who shall be rewarded with Jannah. therein they shall have an everlasting life. (2: 82)
Why we have to be moral people?
Spiritual benefits:
Good morals = voluntary worship
“A believer by virtue of his good morals may attain the status of one who fasts (voluntary fast) regularly and performs prayer at night”. (hadith)
The dearest one to Allah:
When the Prophet (saw) was asked: Whom Allah likes most amongst His subjects? He replied: “The one who possesses superior moral qualities”. (hadith)
Good morals eliminate sins – bad morals spoil virtues
“Courtesy and good morality melt the sins just like water melts the ice. And immorality spoils good deeds as vinegar spoils honey.” (hadith)
“A certain woman is famous for her voluntary prayers, fasting and charities, but she harms her neighbours. She is in Hell. Another woman does not do much by way of voluntary prayers and fasting and she gives pieces of cheese in charity but she does not harm her neighbours. She is of the Paradise.” (hadith)
Social benefits:
Stable, secure, and harmonious society
Directing civilization to a just end (civilization = to do what can be done. Ethics = what should be done, what should not be done)
Strong and peaceful family life
Good leadership
Building good reputation
Wining hearts of people
Commitment to values
“Fear Allah wherever and whenever you are (obey his obligations and avoid his prohibitions) and follow your sins with virtues so that it will eliminate it, and treat people with high morals.” (hadith)
“Do not follow others blindly and say: if people do good, we do good too, and if they do injustice, we do too. Rather, make up your minds for yourselves and if people do something good, do it too, but if they do something unjust, do not do it yourselves.” (hadith)
Refinement of character
Determination
Motivation
Training (habituation)
Environment (peers, friends ..)
Refinement of character
1. Determination
- To judge one’s character in light of the Qur’an
- A trait of character may be reinforced as a result of acting frequently in accordance with it, and considering it to be fine and satisfactory.
إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِهِ فَقَالَ بِهِ هَكَذَا
“A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” (hadith)
Refinement - continued
2. Motivation
To remember rewards & punishments
Models & Ideals
Reciting the Qur’an
Reading Sirah
Reading the biographies of pious people
Refinement - continued
3. Training (habituation)
Morals can be instilled on the principle of habit formation
Habit: do it without thinking/ hard to stop it
Start repeat develop it to a habit
…
“Adopt truth, for truth leads to righteousness, and righteousness leads to Jannah. A person speaks the truth regularly and adopts truthful ways till he is recorded as a truthful person. And keep away from falsehood, for falsehood leads to wickedness, and wickedness leads to the Hell. A person tells lies regularly and attaches himself to falsehood till he is recorded as a liar.” (hadith)
…
Truth righteousness Jannah
Tell truth regularly truthful person
Falsehood wickedness Jahannam
Tell lies regularly liar
…
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ (المائدة: 91)
Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain? (5: 91)
…
The reward for a virtue is another virtue
The punishment for a sin is another sin
4. Environment (peers, friends ..)
“The similitude of a good company and that of a bad company is that of the owner of misk (perfume) and of the one blowing bellows (iron-smith). The owner of perfume would either offer you for free of charge or you would buy it from him or you would smell its pleasant odour. The one who blows bellows he would either burn your clothes or you shall have to smell its bad smell.” (hadith)
WEEK 3
The Messenger of Allah used to say in any speech he gives: “The person who does not keep trust has no Iman (faith) and the person who does not respect his covenant (and promise) has no religion.” (hadith)
"The signs of a hypocrite are three: … (c) If he is entrusted, he does honour his trust (he proves to be dishonest)” (hadith)
"When would the Hour (Doomsday) take place?" … "When honesty is lost, then wait for the Hour (Doomsday)." (hadith)
"How will that be lost?" The Prophet said, "When the power or authority comes in the hands of unfit persons, then wait for the Hour (Doomsday.)” (hadith)
- Why the one who can’t be trusted has no iman?
- Why the one who cannot be trusted has no religion?
- Why loss of amanah is related to the Doomsday?
Doomsday = chaos = disorder
What is Amanah?
- To fulfill one’s responsibility towards his Lord as well as to that of humans.
- To be honest and sincere in doing things.
To keep deposits properly and use them according to the terms and conditions of the owner.
Antonym: Khianah (betrayal)
Aspects of Amanah
1. The amanah of taklif
– To inhabit this world
– to be vicegerants of Allah
– to fulfill the purpose of our creation
– to implement His laws on this earth
{إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاً (72)} (سورة الأحزاب).
“We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. He was indeed tyrannous and ignorant.” (33: 72)
2. The amanah of family
To fulfill our responsibilities towards our family members and provide them with guidance and maintenance,
“Every one of you is a guardian and every one will be asked about his subjects... A man is the guardian of the persons in his household and he will be answerable about them. A woman is the guardian of her husband’s house and she will be asked about her responsibility…” (hadith)
3. The amanah of returning deposits to their owners
{إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا.. (58)} (سورة النساء).
“Surely Allah commands you to render back trusts to their owners.” (4: 58)
4. The amanah of keeping secrets
maintaining secrecy and confidentiality of what is required to be confidential is a trust.
“What is said in meetings and meant to be confidential is a trust” (hadith)
5. The amanah of work & public office
The Prophet (saw) said: “Whomsoever we have given some post and he has concealed a needle or a thing smaller than that, then it will be a misappropriated thing with which he will have to appear on the Day of Judgment.” (hadith)
“When the administrator is given a job, he should receive his due and should pay the dues of others, then he is like a fighter in the cause of Allah till he returns home.” (hadith)
6. The amanah of wealth & abilities
"لا تَزُولُ قَدَمَا عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَعَنْ عِلْمِهِ فِيمَ فَعَلَ وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَ أَنْفَقَهُ وَعَنْ جِسْمِهِ فِيمَ أَبْلاهُ".
“Before the end of the Day of Judgement everyone will be questioned about the following:
- In what did he spend his life?
- What did he do with his knowledge?
- From where did he get his wealth and on what did he spend it?
- In what did he use his physical and mental faculties?” (hadith)
To place things in their rightful places
- The term “Justice” implies:
Giving people what they deserve;
Impartiality;
Saying the truth;
Avoiding oppressing others,
Avoiding bias and prejudice;
Being balanced in one’s views and judgements.
Forms of expression in the Qur’an
- al-‘Adl (العدل) and its derivatives = 10
(2: 282/ twice), (4: 58), 16: 76, 90), (49:9), (5: 8), (6:152), (42: 15)
- al-Qist (القسط) and its derivatives = 18
(3: 18, 21), (4: 127, 135), (5: 8, 42), (6: 152), (7: 29), (10: 4, 47, 54), (11:85), (21: 47), (55: 9), (57:25), (5: 42), (49: 9), (60: 8).
- الميزان، القسقطاس (balance)
Forms of Justice
1. Justice to oneself
- To give ourselves their due rights (spiritual, material, intellectual).
- To avoid causing harm to oneself in this world and in the Hereafter.
2. Justice in judging between people/ Judicial justice
Judges, mediators, arbiters
To be impartial in judging between people
{إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا(58)} (سورة النساء).
“Surely Allah commands you to render back trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.” (4: 58)
{سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ(42)} (سورة المائدة).
“Listeners for the sake of falsehood! Greedy for illicit gain! If then they have recourse unto you (Muhammad) judge between them or disclaim jurisdiction. and if you turn aside from them, they shall not harm you in any way. But if you judge, judge between them with equity; surely Allah loves those who judge equitably.” (5: 42)
3. Justice in sayings
To say the truth and bear witness with justice
- With enemies:
{يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ(8)} (سورة المائدة).
“O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of any people incite you not to act justly; deal justly, that is nearer to piety, and Observe your duty to Allah; surely Allah is Aware of what you do.” (5: 8)
- Against oneself & relatives
{وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَى … (152)} (سورة الأنعام).
“And when you speak, then be just though it be against a relative…” (6: 152)
يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوْ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا (135) (النساء)
O you who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be against rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you will be deviated from the right way… (4: 135)
4. Justice in treating people
(a) To avoid oppressing others and abusing their rights
b) Social and economic justice
- People should be given equal opportunities.
- People must be given the right to private ownership and freedom of economic pursuit.
- the wealth of the individuals should be fully protected.
- Redistribution of wealth/ Zakat + charity.
- Social welfare fund:
{مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الأَغْنِيَاءِ مِنْكُمْ وَمَا ءَاتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ(7)} (الحشر)
That which Allah gives as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, so that it may not become a commodity between the rich among you. And whatsoever the messenger gives you, take it. And whatsoever he forbids, abstain (from it). And keep your duty to Allah. Surely Allah is stern in reprisal. (59:7)
c) Political justice:
- Shurah: people have right to decide how to and who is to manage their affairs.
- Fair representation of different groups.
(d) Justice on the family level
- Justice between children
Nu'man b. Bashir reported: My father donated to me some of his property. My mother said: I shall not be pleased with this act until you make Allah's Messenger (saw) a witness to it.
My father went to Allah's Messenger (saw) in order to make him the witness of the donation given to me. Allah's Messenger (saw) said to him: Have you done the same with every son of yours? He said: No. The Prophet (saw) said: Fear Allah! And observe justice among your children. My father returned and got back the gift.” (hadith)
- Justice to wives/ husbands
{وَإِنْ خِفْتُمْ أَلاّ تُقْسِطُوا فِي الْيَتَامَى فَانكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُوا(3)} (سورة النساء).
“And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, Thus it is more likely that you will not do injustice.” (4: 3)
وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا(129) (سورة النساء)
You will not be able to be completely just between wives, even if it is your ardent desire. But don’t turn altogether from one, leaving her as in suspense. If you do good and keep from evil, Allah is ever forgiving, merciful. 4: 129
(e) Justice in weighing & measuring
وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلا(35) (الإسراء)
And give full measure when you measure, and weigh with a right balance; this is fair and better in the end. (17: 35)
5. Justice as a state of mind/ way of thinking
To be moderate and balanced in our views, especially in making judgments on things and people.
This would be achieved through looking at both merits and demerits of things and persons, considering the consequences, weighing between benefits and harm, understanding the causes and reasons behind people’s actions, etc.
Cause of injustice vs. Requirements of justice
1. Cause of injustice
Hatred enemies + opponents
Love and favour relatives + cronies
Self-interest and greed
Ignorance
Hurry in making decisions
2. Requirements of justice
(a) On the individual level:
1. To keep in mind the dire consequences of injustice
{وَلا تَحْسَبَنَّ اللَّهَ غَافِلاً عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَارُ (42) مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ(43)} (إبراهيم)
And do not think Allah is unaware of what the unjust do; He only respites them to a day on which the eyes will stare in terror. As they come hurrying on in fear their heads upraised, their gaze returning not to them, and their hearts vacant. (14: 42-43)
{وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ(41) إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ أُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (42)} (الشورى)
And whoever defends himself after his being oppressed, there is no way of blame against them. The blame is only against those who oppress mankind, and act in defiance of right and justice (and wrongfully rebel in the earth) these shall have a painful punishment. (42: 41-42)
2- To distance oneself from oppressors
وَلا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لا تُنْصَرُونَ (هود: 113)
And do not incline to those who are unjust, or the Fire will seize you, and you have no guardians besides Allah, then you shall not be helped. (11:113)
3- To examine whatever we hear before acting against people on mere suspicion
يَاأَيُّهَا الَّذِينَ ءَامَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ. (الحجرات: 6)
“O you who believe! If an untrustworthy person comes to you with any news/ report, look carefully into it, lest you harm people in ignorance, then be sorry for what you have done. (49:6)
يَاأَيُّهَا الَّذِينَ ءَامَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ (الحجرات: 12)
O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin. (49:12)
(b) On societal level:
{لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمْ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ(25)} (سورة الحديد).
“We verily sent Our messengers with clear proofs, and sent down with them the Book and the balance that men may conduct themselves with equity; and We have made the iron, wherein is mighty power and (many) uses for mankind, and that Allah may know who supports Him and His messengers, though unseen; surely Allah is Strong, Almighty.” (57: 25)
1- The book: that refers to the just and perfect laws.
2- The balance: that refers to the knowledge and wisdom of the judge by which he can weigh contradicted pleas and evidences to come out with a just decision.
3- The iron: that refers to power and authority. Usually justice cannot be implemented willingly. It needs to be imposed on wrongdoers and tyrants.
Injustice/ Tyranny / Zulm
Placing something not at its proper place
To go beyond the limit of what is morally or legally acceptable
To exceed the limits of our rights/ power/ authority
To cause harm & injury to others.
بَلْ هُوَ ءَايَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ (العنكبوت: 49)
Nay, here are Signs self-evident in the hearts of those endowed with knowledge: and none but the unjust reject Our signs. (29:49)
Consequences of zulm
Injustice leads to bankruptcy:
When the Messenger of Allah asked: Who is a bankrupt. His companions answered that the bankrupt is one who has no money. He said: “in my Ummah, the bankrupt is that man who would appear on the day of judgment before Allah; he had offered prayer; he had paid Zakat; he had observed fast;
but he would have abused somebody, he would have falsely accused some one; he would have unlawfully taken some one else’s property; he would have murdered some one; he would have hit some body. All his virtues would be given to his victims. If his virtues are finished before his wicked deeds are finished, then the sins of the victims would be given to him and he would be thrown into the Hell”. (hadith)
WEEK 4
The concept of Birr vs. Ithm
Al-birr (البر)= al-khayr (الخير) =
Virtue, righteousness, goodness, benevolence
Al-’ithm (الإثم) = al=Sharr (الشر)=
Vice, evil
…/… continued
A virtue, from an Islamic perspective, can be defined as: a belief, act or saying that is useful and beneficial to mankind and in compliance with the divine law.
Virtues, in Islam, can be classified under the following categories:
1- Observing the obligations enjoined by Allah (swt) and those acts recommended by Him to be performed.
2- Refraining from those acts and sayings that are prohibited by Allah (swt).
…/… continued
3- All acts which are helpful and beneficial to oneself, his family, relatives, human beings and animals.
Birr towards oneself
Birr towards family and relatives
Birr towards community members and humanity
Birr towards other creatures
Birr towards God the creator of this universe
…/… continued
A vice (sin) is any belief, act or saying that is harmful to mankind and against the principles of divine law. Vices/sins can be classified under the following categories:
1- Neglect of obligations and duties without legal justification.
2- Commission of prohibited acts and sayings.
…/… continued
3- Abusing the rights of others and causing undue harm (physical or psychological) to them (any kind of harm which is not in retaliation to another harm or which is necessary to remove evil, tyranny or a greater harm).
4- Taking the property of someone without his consent.
"كل المسلم على المسلم حرام: دمه وماله وعرضه".
“The blood, property and honour of a Muslim must be sacred (forbidden) to every other Muslim.” (hadith)
…/… continued
Ithm (sharr) towards oneself
Ithm (sharr) towards family & relatives
Ithm (sharr) towards community members & humanity
Ithm (sharr) towards other creatures
Ithm (sharr) towards God the creator of this universe
Some examples of birr (virtue)
1. Allah's Messenger (saw) said:
“A charity is due on every joint of a person, every day the sun rises:
Administering of justice between two men is a Charity;
And assisting a man to ride upon his beast (vehicle);
Helping him load his luggage upon it;
…/… Continued
And a good word is a charity;
Every step that you take towards Prayer is a charity;
Removing of harmful things from the pathway is a charity.” (hadith)
2. Allah's Messenger (saw) said:
“Never does a Muslim plant trees or cultivate land and birds or a man or a beast eat out of them but that is a charity on his behalf.” (hadith)
…/… Continued
روى مسلم عن أبي ذر أن ناسا من أصحاب النبي صلى الله عليه وسلم قالوا للنبي صلى الله عليه وسلم ثم يا رسول الله ذهب أهل الدثور بالأجور يصلون كما نصلي ويصومون كما نصوم ويتصدقون بفضول أموالهم قال أو ليس قد جعل الله لكم ما تصدقون! إن بكل تسبيحة صدقة وكل تكبيرة صدقة وكل تحميدة صدقة وكل تهليلة صدقة وأمر بالمعروف صدقة ونهي عن منكر صدقة وفي بضع أحدكم صدقة قالوا يا رسول الله أيأتي أحدنا شهوته ويكون له فيها أجر قال أرأيتم لو وضعها في حرام أكان عليه فيها وزر فكذلك إذا وضعها في الحلال كان له أجر"
Some examples of ithm (evil)
1. عن عبد الله بن مسعود رضي الله عنه قال كنا مع رسول الله صلى الله عليه وسلم في سفر ومررنا بشجرة فيها فرخا حمرة فأخذناهما قال فجاءت الحمرة إلى رسول الله صلى الله عليه وسلم وهي تصيح فقال النبي صلى الله عليه وسلم من فجع هذه بفرخيها قال فقلنا نحن قال فردوهما
We were with the Messenger of Allah (peace be upon him) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Apostle of Allah (peace be upon him) came and said: “Who grieved this for its young ones? Return its young ones to it.” (hadith)
…/… continued
2. عذبت امرأة في هرة سجنتها حتى ماتت فدخلت فيها النار لا هي أطعمتها وسقتها إذ حبستها ولا هي تركتها تأكل من خشاش الأرض
Allah's Messenger (peace be upon him) said: “A woman was punished because of a cat. She had neither provided her with food nor drink, nor set her free so that she might eat the insects of the earth, until it died.” (hadith)
…/… Continued
3. {لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُوْلَئِكَ الَّذِينَ صَدَقُوا وَأُوْلَئِكَ هُمْ الْمُتَّقُونَ(177)} (سورة البقرة).
…/… Continued
“It is not righteousness that you turn your faces (in prayer) towards East or West…” (2:177)
1. Avoid superficial concepts and rituals, lifeless formalities and non-effective beliefs. Righteousness is not merely a matter of void utterances. It must be founded on strong Iman and constant practice.
…/… Continued
يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ(189)
“…It is no virtue if you enter your houses from the back: it is virtue if you fear Allah. Enter houses through the proper doors: and fear Allah: that you may prosper.
To avoid imposing hardship on oneself and innovating bid‘a.
“but it is righteousness to believe in Allah and the Last Day, and the Angeles and the Book, and the Messengers …” (2: 177)
2. One’s iman (faith) should be true and sincere.
…/… continued
“… to spend of your wealth – in spite of your love for it – for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves…” (2: 177)
{لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ(92)} (آل عمران)
“By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever thing you spend, Allah is aware thereof.” (3: 92)
…/… continued
3. One must be prepared to show this iman (faith) in deeds of charity and kindness to their relatives and fellow man.
“… to be steadfast in prayer and practice regular charity;”
4. To fulfil religious obligations
“…to fulfill the contracts which you have made;”
5. Respect other’s rights and honour one’s words
…/… continued
“… and to be firm and patient, in pain and adversity, and throughout all periods of panic...” (2: 177)
6. One must be patient and unshakable in all circumstances.
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
(enjoining virtues and forbidding evil)
{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)
.
Al-‘amru bil ma‘ruf
Al-‘amr: to invite to, to encourage, to promote, to spread, to command, to enforce.
Al-ma‘ruf: acceptable
Al-Birr, al-Khayr, virtue, goodness
Al-‘amru bil ma‘ruf
Inviting people to do goodness
Spreading & promoting virtues
Enforcing goodness
Al-‘amru bil ma‘ruf = Da’wah = advice
al-nahyu ‘an al-munkar
Al-nahy: to discourage, to advise not to do sth., to prevent, to prohibit
Al-munkar: disagreeable
evil, vice
al-nahyu ‘an al-munkar:
To discourage/ advise not to do
To prevent/ combat
Levels of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
Means & ways of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
Model = by being a model of Islamic morals & values
Verbal = words, advice
Writing = newspaper, magazine, books, novels, cartoons, etc.
Media = all programmes that promote virtues and goodness, and combat evil and indecency.
Changing Munkar
“He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, even then he should abhor it from his heart, and that is the least of faith.” (hadith)
Whose duty is?
{وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ(104)} (آل عمران)
“And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are the ones to attain felicity.” (3: 104)
Hisba = a task force for changing munkar, combating corruption, ensuring justice:
Communal duty
The Quranic sense of the concept = 3 levels
Individual responsibility
{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ(71(
The Believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise. (9: 71)
The role of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
1- A constant reminder for Muslims
To help each other to follow the guidance of Allah, and keep on the right path.
{وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ(55)} (الذاريات)
“And continue to remind, for surely the reminder benefits the believers.” (51: 55)
{وَالْعَصْرِ (1) إِنَّ الإِنْسَانَ لَفِي خُسْرٍ (2) إِلاَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ(3)}
“I swear by the time, most surely man is in loss, save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.” (103: 1-3)
2- To safeguard the society against corruption & evil
A way for:
- Social
- Moral change
- Political
Why should we care about the society?
To protect our selves & families
"The example of the people abiding by Allah's order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others)…
so they said, 'Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them. So, if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe.“(hadith)
3- To avoid Allah’s punishment
{وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ(25)} (الأنفال).
And guard yourselves against a punishment which cannot fall exclusively on those of you who are wrongdoers, and know that Allah is severe in punishment. (8: 25)
"By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right… Or Allah will mingle your hearts together and curse you as He cursed them.“(hadith)
Abu Bakar said:
You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," (5: 10) and put it in its improper place.
I heard the Prophet (saw) saying: When people see a wrongdoer and do not prevent him, Allah will soon punish them all.”
4- Salvation of mankind
{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for the benefit of mankind; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)
What should we do
if people are not listening?
وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ(164) (الأعراف)
“… a group of them said: Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?" The preachers said : "To discharge our duty to our Lord, and perchance they may fear Him." (7: 164)
Is this concept against personal freedom?
Islam does allow interference in personal affairs of others.
What if “personal affairs” are violating the rights of:
Allah
Society
Individuals?
Personal freedom is always limited
When you commit munkar alone, without violating the rights of other your personal affairs
When you violate - No more personal affairs
the rights of others - Injure their feeling
- Challenge their religious
Commit munkar/ & moral responsibility
indecency openly - Encourage people
to do evil
إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لا تَعْلَمُونَ(19) (النور)
Those who like to see scandals and indecency broadcast/ spread among the believers, will have a grievous penalty in this life and in the Hereafter. Allah knows, and you do not know. (24: 19)
How it should be practiced?
In an impressive & convincing manner
In a wise way, so that it may not:
- Make people feel offended
- Lead to a greater evil
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ(125) (النحل)
Invite to the way of the Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious; for the Lord knows best, who have strayed from His path, and who receive guidance. (16: 125)
To avoid words-deeds inconsistency
يَاأَيُّهَا الَّذِينَ آَمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ(2)كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ(3) (الصف)
O ye who believe! Why say ye that which ye do not? Grievously odious is it in the sight of Allah that ye say that which ye do not. (61: 2-3)
Can one punish the offenders?
preventing an offence or evil from taking place,
stopping it,
and punishing the offender.
WEEK 1
Introduction
Definition: Literally: Derived from Greek ethos, means character.
Technically:
The field of study that has morality as its subject matter. (Branch of science)
Ethics
The values or rules of conduct held by an individual or a group = morality/ morals
Introduction
According to Imam al-Ghazali, character is an established state (of the soul) from which actions proceed easily without any need for reflection or deliberation.
Major concerns of ethics
The nature of ultimate values = ethical principles.
The standards by which human actions can be judged as “right” or “wrong”, “good” or “bad”.
Fields of ethics Normative Metaethics Applied
Normative ethics:
- Seeks to set norms and standards for conduct
- General theories about what one ought to do.
Metaethics:
Systematically studies the meanings of ethical terms and of judgments used in normative ethics.
Fields - continued
Applied ethics:
Application of normative theories to practical moral issues/ problems.
Examples:
Ethics / ‘ilm al-Akhlāq/ al-Akhlāq
Ethics in Arabic is ‘ilm al-Akhlāq (science of morality), which is the branch of knowledge that studies akhlaq (morals).
al-Akhlāq (the plural of khuluq/ خُلُق) refers to morality, which means a nature, or an innate disposition or temper.
The proper signification of khuluq is the moral character; or the fashion of the inner man; his mind or soul and its peculiar qualities and attributes.
WEEK 2
Morality/ ethics and law
Both law and morality are action-guiding.
Law provides a series of public statements (a legal code), or system of dos and don’ts – to guide humans in their behavior and to prevent them from doing harm to others and violating their rights.
Morality provides a similar system though might not be in written form.
In addition to that, morality provides reasons behind any significant laws governing human beings and their institutions.
Morality precedes law, whereas law sanctions morality; that is, law puts morality into a code or system that can then be enforced by punishment.
Scope: In general, the law is taken to be concerned with acts, rather than attitudes.
The mere fact of having certain intentions is not really the sort of thing about which you can have a law.
In morality, by contrast, bad intentions may sometimes amount to a moral wrong. On the other hand, good intentions are in themselves good values.
Morality is wider than law. What is moral in not necessarily enforced through law.
But there are some things which are governed by law (driving on the left or right side of road) which are presumably matters of indifference from a moral point of view.
Conformity between morality and law:
= In Islamic law:
- Law should be a reflection of Islamic morals.
- Laws, rules and regulations are not supposed to be against Islamic moral principles
= In secular law
The relationship between law and morality is not entirely reciprocal. What is moral is not necessarily legal and vice versa.
Many practices have been inscribed in the law, that are clearly immoral (e.g., homosexuality, same sex marriage, mercy killing, abortion, usury, changing munkar …).
Sanctions: If you break the law, you may be fined or imprisoned or executed. Various bureaucracies exist precisely to hand out legal sanctions.
If you do something that is morally wrong (but not also illegal), however, no similar bureaucracy is going to come after you.
Instead,
In divine religions you suffer a punishment on the Day of Judgment.
In non-religious world views you may suffer the sense of guilt in your own conscience, or your reputation may suffer, or you may be exposed to the blame of other people
Morality and Etiquette
For the most part, “etiquette” pertains to norms that are of little ethical significance.
It concerns form and style rather than the essence of social existence.
Etiquette determines what is polite behavior rather than what is right behavior in a deeper sense. It represents society’s or religion’s decision about how we are to dress, greet one another, eat, celebrate festivals, express gratitude and appreciation etc.
The Importance of Ethics in Islam
Morality/ good moral character is:
- The spirit of Islam
- The validation and authentication of Iman
1- Morality as the spirit of Islam
What is Islam?
Good relationship among human beings = good morality.
Good relationship with Allah in its spiritual sense.
The main purpose of Islam
“I have been sent (as the Messenger of Allah) only for the purpose of perfecting good morals”. (hadith)
Who is a Muslim?
“A Muslim is the one who avoids harming Muslims with his tongue and hand” (hadith)
Even pure worship (‘ibadat) is for moral purposes
Examples:
Salat: “…And establish regular prayer; for prayer restrains from indecency and evil” (29: 45)
Zakat: “…Take alms of their wealth, so that it may purify and sanctify them. (9: 103)
Fasting: “…Fasting was made compulsory for you, as it was made compulsory for those who preceded you, so that you may become righteous.” (2: 183)
“Allah has nothing to do with the fasting of those who did not avoid perjury, lying and false accusation and acting upon them.” (hadith)
Hajj: “…whoever determines the performance of the pilgrimage therein, there shall be no lewdness nor abuse nor angry conversation on the pilgrimage(2: 197).
Morality as validation of Iman
Definition of Iman:
“Iman has over sixty branches (parts): the highest of which is the belief that nothing deserves to be worshipped except Allah and the lowest of which is the removal from the way of that which might cause harm to anyone. And modesty (haya’ الحياء) is a branch of it.” (hadith)
Morality as validation of Iman
Conviction Foundation Roots
Profession Declaration
Practice Validation Nourishment
Morality as validation of Iman
“The man who has these three habits is a hypocrite even if he observes fast, offers prayers, performs ‘umra (pilgrimage), and claims to be a Muslim: when he talks he speaks untruth, when he makes a promise he does not keep it, and when he is given something in trust, he commits dishonesty.” (hadith)
Lack in good morals = Lacking in faith (iman)
“which Muslim has the perfect faith? “He who has the best moral character.” (hadith)
The level of faith (iman) is proportional to the level of morals
“He who believes in Allah and the Last Day of Judgment is forbidden to cause any harm to his neighbour, is to be kind to his guests – especially the strangers, and is to say the truth or else abstain.” (hadith)
“None of you will have faith (will be a true believer) till he wishes for his (Muslim) brother what he likes for himself.” (hadith)
Good morals are conditions of validity of Iman
وَالْعَصْرِ (1) إِنَّ الإِنسَانَ لَفِي خُسْرٍ (2) إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ(3)
“I swear by the time, Most surely man is in loss, Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.” (103: 1-3)
وَالَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ(البقررة: 82)
Those who have Faith and work righteousness. They are the ones who shall be rewarded with Jannah. therein they shall have an everlasting life. (2: 82)
Why we have to be moral people?
Spiritual benefits:
Good morals = voluntary worship
“A believer by virtue of his good morals may attain the status of one who fasts (voluntary fast) regularly and performs prayer at night”. (hadith)
The dearest one to Allah:
When the Prophet (saw) was asked: Whom Allah likes most amongst His subjects? He replied: “The one who possesses superior moral qualities”. (hadith)
Good morals eliminate sins – bad morals spoil virtues
“Courtesy and good morality melt the sins just like water melts the ice. And immorality spoils good deeds as vinegar spoils honey.” (hadith)
“A certain woman is famous for her voluntary prayers, fasting and charities, but she harms her neighbours. She is in Hell. Another woman does not do much by way of voluntary prayers and fasting and she gives pieces of cheese in charity but she does not harm her neighbours. She is of the Paradise.” (hadith)
Social benefits:
Stable, secure, and harmonious society
Directing civilization to a just end (civilization = to do what can be done. Ethics = what should be done, what should not be done)
Strong and peaceful family life
Good leadership
Building good reputation
Wining hearts of people
Commitment to values
“Fear Allah wherever and whenever you are (obey his obligations and avoid his prohibitions) and follow your sins with virtues so that it will eliminate it, and treat people with high morals.” (hadith)
“Do not follow others blindly and say: if people do good, we do good too, and if they do injustice, we do too. Rather, make up your minds for yourselves and if people do something good, do it too, but if they do something unjust, do not do it yourselves.” (hadith)
Refinement of character
Determination
Motivation
Training (habituation)
Environment (peers, friends ..)
Refinement of character
1. Determination
- To judge one’s character in light of the Qur’an
- A trait of character may be reinforced as a result of acting frequently in accordance with it, and considering it to be fine and satisfactory.
إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِهِ فَقَالَ بِهِ هَكَذَا
“A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” (hadith)
Refinement - continued
2. Motivation
To remember rewards & punishments
Models & Ideals
Reciting the Qur’an
Reading Sirah
Reading the biographies of pious people
Refinement - continued
3. Training (habituation)
Morals can be instilled on the principle of habit formation
Habit: do it without thinking/ hard to stop it
Start repeat develop it to a habit
…
“Adopt truth, for truth leads to righteousness, and righteousness leads to Jannah. A person speaks the truth regularly and adopts truthful ways till he is recorded as a truthful person. And keep away from falsehood, for falsehood leads to wickedness, and wickedness leads to the Hell. A person tells lies regularly and attaches himself to falsehood till he is recorded as a liar.” (hadith)
…
Truth righteousness Jannah
Tell truth regularly truthful person
Falsehood wickedness Jahannam
Tell lies regularly liar
…
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ (المائدة: 91)
Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain? (5: 91)
…
The reward for a virtue is another virtue
The punishment for a sin is another sin
4. Environment (peers, friends ..)
“The similitude of a good company and that of a bad company is that of the owner of misk (perfume) and of the one blowing bellows (iron-smith). The owner of perfume would either offer you for free of charge or you would buy it from him or you would smell its pleasant odour. The one who blows bellows he would either burn your clothes or you shall have to smell its bad smell.” (hadith)
WEEK 3
The Messenger of Allah used to say in any speech he gives: “The person who does not keep trust has no Iman (faith) and the person who does not respect his covenant (and promise) has no religion.” (hadith)
"The signs of a hypocrite are three: … (c) If he is entrusted, he does honour his trust (he proves to be dishonest)” (hadith)
"When would the Hour (Doomsday) take place?" … "When honesty is lost, then wait for the Hour (Doomsday)." (hadith)
"How will that be lost?" The Prophet said, "When the power or authority comes in the hands of unfit persons, then wait for the Hour (Doomsday.)” (hadith)
- Why the one who can’t be trusted has no iman?
- Why the one who cannot be trusted has no religion?
- Why loss of amanah is related to the Doomsday?
Doomsday = chaos = disorder
What is Amanah?
- To fulfill one’s responsibility towards his Lord as well as to that of humans.
- To be honest and sincere in doing things.
To keep deposits properly and use them according to the terms and conditions of the owner.
Antonym: Khianah (betrayal)
Aspects of Amanah
1. The amanah of taklif
– To inhabit this world
– to be vicegerants of Allah
– to fulfill the purpose of our creation
– to implement His laws on this earth
{إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاً (72)} (سورة الأحزاب).
“We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. He was indeed tyrannous and ignorant.” (33: 72)
2. The amanah of family
To fulfill our responsibilities towards our family members and provide them with guidance and maintenance,
“Every one of you is a guardian and every one will be asked about his subjects... A man is the guardian of the persons in his household and he will be answerable about them. A woman is the guardian of her husband’s house and she will be asked about her responsibility…” (hadith)
3. The amanah of returning deposits to their owners
{إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا.. (58)} (سورة النساء).
“Surely Allah commands you to render back trusts to their owners.” (4: 58)
4. The amanah of keeping secrets
maintaining secrecy and confidentiality of what is required to be confidential is a trust.
“What is said in meetings and meant to be confidential is a trust” (hadith)
5. The amanah of work & public office
The Prophet (saw) said: “Whomsoever we have given some post and he has concealed a needle or a thing smaller than that, then it will be a misappropriated thing with which he will have to appear on the Day of Judgment.” (hadith)
“When the administrator is given a job, he should receive his due and should pay the dues of others, then he is like a fighter in the cause of Allah till he returns home.” (hadith)
6. The amanah of wealth & abilities
"لا تَزُولُ قَدَمَا عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَعَنْ عِلْمِهِ فِيمَ فَعَلَ وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَ أَنْفَقَهُ وَعَنْ جِسْمِهِ فِيمَ أَبْلاهُ".
“Before the end of the Day of Judgement everyone will be questioned about the following:
- In what did he spend his life?
- What did he do with his knowledge?
- From where did he get his wealth and on what did he spend it?
- In what did he use his physical and mental faculties?” (hadith)
To place things in their rightful places
- The term “Justice” implies:
Giving people what they deserve;
Impartiality;
Saying the truth;
Avoiding oppressing others,
Avoiding bias and prejudice;
Being balanced in one’s views and judgements.
Forms of expression in the Qur’an
- al-‘Adl (العدل) and its derivatives = 10
(2: 282/ twice), (4: 58), 16: 76, 90), (49:9), (5: 8), (6:152), (42: 15)
- al-Qist (القسط) and its derivatives = 18
(3: 18, 21), (4: 127, 135), (5: 8, 42), (6: 152), (7: 29), (10: 4, 47, 54), (11:85), (21: 47), (55: 9), (57:25), (5: 42), (49: 9), (60: 8).
- الميزان، القسقطاس (balance)
Forms of Justice
1. Justice to oneself
- To give ourselves their due rights (spiritual, material, intellectual).
- To avoid causing harm to oneself in this world and in the Hereafter.
2. Justice in judging between people/ Judicial justice
Judges, mediators, arbiters
To be impartial in judging between people
{إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا(58)} (سورة النساء).
“Surely Allah commands you to render back trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.” (4: 58)
{سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ(42)} (سورة المائدة).
“Listeners for the sake of falsehood! Greedy for illicit gain! If then they have recourse unto you (Muhammad) judge between them or disclaim jurisdiction. and if you turn aside from them, they shall not harm you in any way. But if you judge, judge between them with equity; surely Allah loves those who judge equitably.” (5: 42)
3. Justice in sayings
To say the truth and bear witness with justice
- With enemies:
{يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ(8)} (سورة المائدة).
“O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of any people incite you not to act justly; deal justly, that is nearer to piety, and Observe your duty to Allah; surely Allah is Aware of what you do.” (5: 8)
- Against oneself & relatives
{وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَى … (152)} (سورة الأنعام).
“And when you speak, then be just though it be against a relative…” (6: 152)
يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوْ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا (135) (النساء)
O you who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be against rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you will be deviated from the right way… (4: 135)
4. Justice in treating people
(a) To avoid oppressing others and abusing their rights
b) Social and economic justice
- People should be given equal opportunities.
- People must be given the right to private ownership and freedom of economic pursuit.
- the wealth of the individuals should be fully protected.
- Redistribution of wealth/ Zakat + charity.
- Social welfare fund:
{مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الأَغْنِيَاءِ مِنْكُمْ وَمَا ءَاتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ(7)} (الحشر)
That which Allah gives as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, so that it may not become a commodity between the rich among you. And whatsoever the messenger gives you, take it. And whatsoever he forbids, abstain (from it). And keep your duty to Allah. Surely Allah is stern in reprisal. (59:7)
c) Political justice:
- Shurah: people have right to decide how to and who is to manage their affairs.
- Fair representation of different groups.
(d) Justice on the family level
- Justice between children
Nu'man b. Bashir reported: My father donated to me some of his property. My mother said: I shall not be pleased with this act until you make Allah's Messenger (saw) a witness to it.
My father went to Allah's Messenger (saw) in order to make him the witness of the donation given to me. Allah's Messenger (saw) said to him: Have you done the same with every son of yours? He said: No. The Prophet (saw) said: Fear Allah! And observe justice among your children. My father returned and got back the gift.” (hadith)
- Justice to wives/ husbands
{وَإِنْ خِفْتُمْ أَلاّ تُقْسِطُوا فِي الْيَتَامَى فَانكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُوا(3)} (سورة النساء).
“And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, Thus it is more likely that you will not do injustice.” (4: 3)
وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا(129) (سورة النساء)
You will not be able to be completely just between wives, even if it is your ardent desire. But don’t turn altogether from one, leaving her as in suspense. If you do good and keep from evil, Allah is ever forgiving, merciful. 4: 129
(e) Justice in weighing & measuring
وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلا(35) (الإسراء)
And give full measure when you measure, and weigh with a right balance; this is fair and better in the end. (17: 35)
5. Justice as a state of mind/ way of thinking
To be moderate and balanced in our views, especially in making judgments on things and people.
This would be achieved through looking at both merits and demerits of things and persons, considering the consequences, weighing between benefits and harm, understanding the causes and reasons behind people’s actions, etc.
Cause of injustice vs. Requirements of justice
1. Cause of injustice
Hatred enemies + opponents
Love and favour relatives + cronies
Self-interest and greed
Ignorance
Hurry in making decisions
2. Requirements of justice
(a) On the individual level:
1. To keep in mind the dire consequences of injustice
{وَلا تَحْسَبَنَّ اللَّهَ غَافِلاً عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَارُ (42) مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ(43)} (إبراهيم)
And do not think Allah is unaware of what the unjust do; He only respites them to a day on which the eyes will stare in terror. As they come hurrying on in fear their heads upraised, their gaze returning not to them, and their hearts vacant. (14: 42-43)
{وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ(41) إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ أُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (42)} (الشورى)
And whoever defends himself after his being oppressed, there is no way of blame against them. The blame is only against those who oppress mankind, and act in defiance of right and justice (and wrongfully rebel in the earth) these shall have a painful punishment. (42: 41-42)
2- To distance oneself from oppressors
وَلا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لا تُنْصَرُونَ (هود: 113)
And do not incline to those who are unjust, or the Fire will seize you, and you have no guardians besides Allah, then you shall not be helped. (11:113)
3- To examine whatever we hear before acting against people on mere suspicion
يَاأَيُّهَا الَّذِينَ ءَامَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ. (الحجرات: 6)
“O you who believe! If an untrustworthy person comes to you with any news/ report, look carefully into it, lest you harm people in ignorance, then be sorry for what you have done. (49:6)
يَاأَيُّهَا الَّذِينَ ءَامَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ (الحجرات: 12)
O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin. (49:12)
(b) On societal level:
{لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمْ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ(25)} (سورة الحديد).
“We verily sent Our messengers with clear proofs, and sent down with them the Book and the balance that men may conduct themselves with equity; and We have made the iron, wherein is mighty power and (many) uses for mankind, and that Allah may know who supports Him and His messengers, though unseen; surely Allah is Strong, Almighty.” (57: 25)
1- The book: that refers to the just and perfect laws.
2- The balance: that refers to the knowledge and wisdom of the judge by which he can weigh contradicted pleas and evidences to come out with a just decision.
3- The iron: that refers to power and authority. Usually justice cannot be implemented willingly. It needs to be imposed on wrongdoers and tyrants.
Injustice/ Tyranny / Zulm
Placing something not at its proper place
To go beyond the limit of what is morally or legally acceptable
To exceed the limits of our rights/ power/ authority
To cause harm & injury to others.
بَلْ هُوَ ءَايَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ (العنكبوت: 49)
Nay, here are Signs self-evident in the hearts of those endowed with knowledge: and none but the unjust reject Our signs. (29:49)
Consequences of zulm
Injustice leads to bankruptcy:
When the Messenger of Allah asked: Who is a bankrupt. His companions answered that the bankrupt is one who has no money. He said: “in my Ummah, the bankrupt is that man who would appear on the day of judgment before Allah; he had offered prayer; he had paid Zakat; he had observed fast;
but he would have abused somebody, he would have falsely accused some one; he would have unlawfully taken some one else’s property; he would have murdered some one; he would have hit some body. All his virtues would be given to his victims. If his virtues are finished before his wicked deeds are finished, then the sins of the victims would be given to him and he would be thrown into the Hell”. (hadith)
WEEK 4
The concept of Birr vs. Ithm
Al-birr (البر)= al-khayr (الخير) =
Virtue, righteousness, goodness, benevolence
Al-’ithm (الإثم) = al=Sharr (الشر)=
Vice, evil
…/… continued
A virtue, from an Islamic perspective, can be defined as: a belief, act or saying that is useful and beneficial to mankind and in compliance with the divine law.
Virtues, in Islam, can be classified under the following categories:
1- Observing the obligations enjoined by Allah (swt) and those acts recommended by Him to be performed.
2- Refraining from those acts and sayings that are prohibited by Allah (swt).
…/… continued
3- All acts which are helpful and beneficial to oneself, his family, relatives, human beings and animals.
Birr towards oneself
Birr towards family and relatives
Birr towards community members and humanity
Birr towards other creatures
Birr towards God the creator of this universe
…/… continued
A vice (sin) is any belief, act or saying that is harmful to mankind and against the principles of divine law. Vices/sins can be classified under the following categories:
1- Neglect of obligations and duties without legal justification.
2- Commission of prohibited acts and sayings.
…/… continued
3- Abusing the rights of others and causing undue harm (physical or psychological) to them (any kind of harm which is not in retaliation to another harm or which is necessary to remove evil, tyranny or a greater harm).
4- Taking the property of someone without his consent.
"كل المسلم على المسلم حرام: دمه وماله وعرضه".
“The blood, property and honour of a Muslim must be sacred (forbidden) to every other Muslim.” (hadith)
…/… continued
Ithm (sharr) towards oneself
Ithm (sharr) towards family & relatives
Ithm (sharr) towards community members & humanity
Ithm (sharr) towards other creatures
Ithm (sharr) towards God the creator of this universe
Some examples of birr (virtue)
1. Allah's Messenger (saw) said:
“A charity is due on every joint of a person, every day the sun rises:
Administering of justice between two men is a Charity;
And assisting a man to ride upon his beast (vehicle);
Helping him load his luggage upon it;
…/… Continued
And a good word is a charity;
Every step that you take towards Prayer is a charity;
Removing of harmful things from the pathway is a charity.” (hadith)
2. Allah's Messenger (saw) said:
“Never does a Muslim plant trees or cultivate land and birds or a man or a beast eat out of them but that is a charity on his behalf.” (hadith)
…/… Continued
روى مسلم عن أبي ذر أن ناسا من أصحاب النبي صلى الله عليه وسلم قالوا للنبي صلى الله عليه وسلم ثم يا رسول الله ذهب أهل الدثور بالأجور يصلون كما نصلي ويصومون كما نصوم ويتصدقون بفضول أموالهم قال أو ليس قد جعل الله لكم ما تصدقون! إن بكل تسبيحة صدقة وكل تكبيرة صدقة وكل تحميدة صدقة وكل تهليلة صدقة وأمر بالمعروف صدقة ونهي عن منكر صدقة وفي بضع أحدكم صدقة قالوا يا رسول الله أيأتي أحدنا شهوته ويكون له فيها أجر قال أرأيتم لو وضعها في حرام أكان عليه فيها وزر فكذلك إذا وضعها في الحلال كان له أجر"
Some examples of ithm (evil)
1. عن عبد الله بن مسعود رضي الله عنه قال كنا مع رسول الله صلى الله عليه وسلم في سفر ومررنا بشجرة فيها فرخا حمرة فأخذناهما قال فجاءت الحمرة إلى رسول الله صلى الله عليه وسلم وهي تصيح فقال النبي صلى الله عليه وسلم من فجع هذه بفرخيها قال فقلنا نحن قال فردوهما
We were with the Messenger of Allah (peace be upon him) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Apostle of Allah (peace be upon him) came and said: “Who grieved this for its young ones? Return its young ones to it.” (hadith)
…/… continued
2. عذبت امرأة في هرة سجنتها حتى ماتت فدخلت فيها النار لا هي أطعمتها وسقتها إذ حبستها ولا هي تركتها تأكل من خشاش الأرض
Allah's Messenger (peace be upon him) said: “A woman was punished because of a cat. She had neither provided her with food nor drink, nor set her free so that she might eat the insects of the earth, until it died.” (hadith)
…/… Continued
3. {لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُوْلَئِكَ الَّذِينَ صَدَقُوا وَأُوْلَئِكَ هُمْ الْمُتَّقُونَ(177)} (سورة البقرة).
…/… Continued
“It is not righteousness that you turn your faces (in prayer) towards East or West…” (2:177)
1. Avoid superficial concepts and rituals, lifeless formalities and non-effective beliefs. Righteousness is not merely a matter of void utterances. It must be founded on strong Iman and constant practice.
…/… Continued
يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ(189)
“…It is no virtue if you enter your houses from the back: it is virtue if you fear Allah. Enter houses through the proper doors: and fear Allah: that you may prosper.
To avoid imposing hardship on oneself and innovating bid‘a.
“but it is righteousness to believe in Allah and the Last Day, and the Angeles and the Book, and the Messengers …” (2: 177)
2. One’s iman (faith) should be true and sincere.
…/… continued
“… to spend of your wealth – in spite of your love for it – for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves…” (2: 177)
{لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ(92)} (آل عمران)
“By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever thing you spend, Allah is aware thereof.” (3: 92)
…/… continued
3. One must be prepared to show this iman (faith) in deeds of charity and kindness to their relatives and fellow man.
“… to be steadfast in prayer and practice regular charity;”
4. To fulfil religious obligations
“…to fulfill the contracts which you have made;”
5. Respect other’s rights and honour one’s words
…/… continued
“… and to be firm and patient, in pain and adversity, and throughout all periods of panic...” (2: 177)
6. One must be patient and unshakable in all circumstances.
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
(enjoining virtues and forbidding evil)
{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)
.
Al-‘amru bil ma‘ruf
Al-‘amr: to invite to, to encourage, to promote, to spread, to command, to enforce.
Al-ma‘ruf: acceptable
Al-Birr, al-Khayr, virtue, goodness
Al-‘amru bil ma‘ruf
Inviting people to do goodness
Spreading & promoting virtues
Enforcing goodness
Al-‘amru bil ma‘ruf = Da’wah = advice
al-nahyu ‘an al-munkar
Al-nahy: to discourage, to advise not to do sth., to prevent, to prohibit
Al-munkar: disagreeable
evil, vice
al-nahyu ‘an al-munkar:
To discourage/ advise not to do
To prevent/ combat
Levels of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
Means & ways of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
Model = by being a model of Islamic morals & values
Verbal = words, advice
Writing = newspaper, magazine, books, novels, cartoons, etc.
Media = all programmes that promote virtues and goodness, and combat evil and indecency.
Changing Munkar
“He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, even then he should abhor it from his heart, and that is the least of faith.” (hadith)
Whose duty is?
{وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ(104)} (آل عمران)
“And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are the ones to attain felicity.” (3: 104)
Hisba = a task force for changing munkar, combating corruption, ensuring justice:
Communal duty
The Quranic sense of the concept = 3 levels
Individual responsibility
{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ(71(
The Believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise. (9: 71)
The role of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
1- A constant reminder for Muslims
To help each other to follow the guidance of Allah, and keep on the right path.
{وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ(55)} (الذاريات)
“And continue to remind, for surely the reminder benefits the believers.” (51: 55)
{وَالْعَصْرِ (1) إِنَّ الإِنْسَانَ لَفِي خُسْرٍ (2) إِلاَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ(3)}
“I swear by the time, most surely man is in loss, save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.” (103: 1-3)
2- To safeguard the society against corruption & evil
A way for:
- Social
- Moral change
- Political
Why should we care about the society?
To protect our selves & families
"The example of the people abiding by Allah's order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others)…
so they said, 'Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them. So, if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe.“(hadith)
3- To avoid Allah’s punishment
{وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ(25)} (الأنفال).
And guard yourselves against a punishment which cannot fall exclusively on those of you who are wrongdoers, and know that Allah is severe in punishment. (8: 25)
"By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right… Or Allah will mingle your hearts together and curse you as He cursed them.“(hadith)
Abu Bakar said:
You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," (5: 10) and put it in its improper place.
I heard the Prophet (saw) saying: When people see a wrongdoer and do not prevent him, Allah will soon punish them all.”
4- Salvation of mankind
{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for the benefit of mankind; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)
What should we do
if people are not listening?
وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ(164) (الأعراف)
“… a group of them said: Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?" The preachers said : "To discharge our duty to our Lord, and perchance they may fear Him." (7: 164)
Is this concept against personal freedom?
Islam does allow interference in personal affairs of others.
What if “personal affairs” are violating the rights of:
Allah
Society
Individuals?
Personal freedom is always limited
When you commit munkar alone, without violating the rights of other your personal affairs
When you violate - No more personal affairs
the rights of others - Injure their feeling
- Challenge their religious
Commit munkar/ & moral responsibility
indecency openly - Encourage people
to do evil
إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لا تَعْلَمُونَ(19) (النور)
Those who like to see scandals and indecency broadcast/ spread among the believers, will have a grievous penalty in this life and in the Hereafter. Allah knows, and you do not know. (24: 19)
How it should be practiced?
In an impressive & convincing manner
In a wise way, so that it may not:
- Make people feel offended
- Lead to a greater evil
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ(125) (النحل)
Invite to the way of the Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious; for the Lord knows best, who have strayed from His path, and who receive guidance. (16: 125)
To avoid words-deeds inconsistency
يَاأَيُّهَا الَّذِينَ آَمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ(2)كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ(3) (الصف)
O ye who believe! Why say ye that which ye do not? Grievously odious is it in the sight of Allah that ye say that which ye do not. (61: 2-3)
Can one punish the offenders?
preventing an offence or evil from taking place,
stopping it,
and punishing the offender.
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