In earlier issues of Al-Farouq we provided readers with some basic laws on Meerath or Inheritance. In this edition we mention some simplified rules for the allocation of shares in an estate.
1. It must be remembered, and we stressed this point in the past, too, that there are 12 groups of people whose shares Almighty Allah has already fixed and allocated. Hence, there is no need to mention these heirs in one’s will. They will automatically inherit in the estate. These twelve are: husband, wife, brother, sister, father, mother, daughter, grand-daughter, grandfather, grandmother, paternal sister, and maternal sister.
2. Paternal sister means a sister from the father’s side. For example, Zaid has got two wives. Each wife bears him a daughter. These two daughters are paternal sisters to each other. A maternal sister is a sister from the mother’s side. For example, Fatima was married to Zaid and bore him a daughter. Zaid died and Fatima married Bakr, whom she also bore a daughter. Fatima now has two daughters from two different husbands. These two daughters are maternal sisters. If either one dies, the survivor will inherit.
3. In the presence of the father, the grand-father does not inherit.
4. In the presence of the son, the grandson does not inherit.
5. When the mayyit has sons, the mayyit’s brothers and sisters are deprived of any share in the estate. If the mayyit has only daughters and no sons then the brothers and sisters of the deceased will inherit from him or her.
6. The following heirs will always inherit, notwithstanding any other surviving relatives: WIFE, HUSBAND, MOTHER, FATHER, SON, DAUGHTER.
7. In the absence of mother, grandmother inherits if she is living. Likewise, in the absence of daughter, grand-daughter inherits. (By absence it is meant that the heir concerned has already passed away.)
8. When the wife dies and she has children of her own, even if they are from an ex-husband, then the present husband will receive a quarter of the estate, while the remainder will go to the children.
9. When dividing the estate between children, a son must receive double the share of a daughter.
Example of points 8 and 9: Zainab died and was survived by: Husband, 2 sons, and 1 daughter. Besides them there are no other heirs. The husband must get a quarter of the whole estate (25%), while the remaining 75% must be distributed among the sons and daughter. Divide that 75% share into 5 equal portions giving, 2 portions to each son and 1 to the daughter.
Wednesday, June 18, 2008
Inheritance Simplified
Mi'raaj: A Scientific Miracle
With the arrival of Rajab, our year’s seventh month, memories of the Miraj are once again rekindled. This article provides some important information on this great event, one that could aptly be described as a “scientific miracle”. There are two terms used for this event. One is israa, the other is mi’raj. Israa means to journey by night, and thus refers to the journey Rasoolullah (sallallahu alayhi wasallam) undertook from Makka to Baitul-Maqdis (Jerusalem).
Mi’raj means to ascend, and refers to the ascension of Rasoolullah (sallallahu alayhi wasallam) from Baitul-Maqdis up to the seven heavens and beyond. All this occurred, not in one night, but in a small portion of the night. Ponder the verse in which israa is mentioned: “Glory be to That Being Who took his slave on a journey during a portion of the night, from Musjidul-Haraam to Musjidul-Aqsaa...” (Surah 17, aayat 1) The Holy Quran uses the term ‘a portion of the night’, but does not define the duration of that ‘portion of the night’. Reason for this is that the miraculous journey was completed within an infinitesimal portion of the night.
Why do we call it a scientific miracle? A miracle is something that defies the law of nature; a happening that goes against logic and reasoning. The mi’raj in that sense, is undoubtedly a miracle, because the human mind cannot fathom how the physical body is able to ascend to immeasurable heights in such an infinitesimal duration of time. Being scientific implies that it is related to science, for transcending the boundaries of the earth’s atmosphere in today’s times is most definitely a scientific event. This epic journey is a miracle because it confounds every theory in science and logic, and that is what miracles are intended to do; to defy reason, to confound critics, to silence sceptics, and to compel the observer towards acceptance of a greater force. If a miracle conforms to scientific reasoning and logic, I believe it ceases to remain a miracle. There is a saying in arabic which translates: “When the reason is known, amazement ceases.” If one hears that a certain man flew through the skies, the initial reaction to such news is one of incredulity. Even in this modern day and age, people will respond with scepticism to such a bold claim. But if it is explained that the man was seated in an aeroplane or an airship, all disbelief and amazement ceases, for people accept that this is logically and scientifically possible.
As long as we maintain that this happening was miraculous in nature, it cannot be interpreted in a scientific light or else it loses its Divine Weight. The night after Mi’raj, when Rasoolullah (sallallahu alayhi wasallam) broke the news this journey to the people of Makka., the initial reaction was one of disbelief. Had this been considered a dream or a purely spiritual transportation, the kuffar of Makka would not have reacted to this information with rejection and disbelief. This in itself proves that one, Mi’raj was a physical journey, and two, that it happened in a miraculous way, confuting the logic and reasoning of man.
The Mi’raaj was a physical and spiritual journey, hence the reason for the kuffar of Makka rejecting this episode.
On this night one of the greatest gifts of Allah Ta’ala was granted to the Ummah, and that is the five daily salah. May Allah Ta’ala make every Muslim a regular and punctual Namaazi, aameen.
Monday, June 9, 2008
Investigating Matters
RASOOLULLAH’S ATTITUDE ON INVESTIGATING MATTERS
Once Hazm, the son of Ubay bin Ka’b attended the Maghrib salah in the Musjid of his locality (in Madinah). The Imam was Mu’aaz bin Jabal (radhiyallahu anhu) who was appointed by Rasoolullah for imamate duties in that particular musjid. Hazam entered the Musjid, but offered the Maghrib salaah on his own, and left thereafter. Mu’aaz bin Jabal came to know of this and lodged a complaint with Rasoolullah the next day. He said: “O Messenger of Allah, last night Hazam perpetrated an act of bid’ah (by reading salah on his own and not joining the jamaat); I do not know where he got this practice from.”
The Messenger of Allah summoned Hazam and asked for an explanation. Hazam responded: “O Messenger of Allah, when I entered the Musjid the Imam (Mu’aaz) had started Surah Baqarah in the Maghrib salah. I could not stand behind him for so long, so I read my Maghrib salah on my own but in a proper and good manner, then left.”
The Messenger of Allah turned to Mu’aaz and said: O Mu’aaz, do not be the creator of fitnah (by reading so long rakaats and causing people to shun the jamaat salah)”
(Kanzul-Ummal)
There are two important morals learnt from this incident: a) A person in position of authority such as Imam, father, principal, employer, etc, should always investigate a matter before passing judgment or taking punitive action. The way to investigate a complaint is to call up the person concerned and listen to his side of the story. Once that is done, one may execute an action accordingly. b) The second lesson is that propagation of Deen should be done in a manner that draws people towards Islam, not through actions that distance people even further. This is what Rasoolullah (sallallahu alayhi wasallam) referred to as fitnah.
Wednesday, June 4, 2008
Imam Ahmad Bin Hambal rahimahullah
The Imams of the four Mazh-habs
IMAM AHMAD BIN HAMBAL
NAME: ABU ABDULLAH AHMAD BIN MUHAMMAD BIN HAMBAL SHAIBANI
BIRTH: He was born in Baghdad in Rabiul Owwal 164 A.H.
His father died while Imam Ahmad was still an infant. He grew up in Baghdad, in search of knowledge of Deen. His surname was taken from his grandfather, Hambal.
RANKING: He was a hafiz of hadeeth, i.e. he specialised in the memorising of thousands of ahadeeth. He began his search for knowledge in earnest at the age of sixteen.
He later on became the Imam of his time in hadeeth. After the Asr namaaz he would stand against the foot of the minaret and people would surround him to ask questions on hadeeth. The answers would flow from his lips without and hesitation. He remained standing like this until the Magrib namaaz.
He would never speak in the lessons of his Ustaads, reasoning that man has one tongue and two ears, so he should do more listening than talking. He had natural humility, which could be seen in every movement of his. He only married at the age of forty, since he wanted to devote his youth to the study of Deen.
He compiled his mazh-hab mainly from the Hadeeth of Rasoolullah sallallahu alaihi wasallam, He would take much from the Mazh-hab of Imam Shafi'ee. His mazh-hab spread in Syria, Iraq, Najd (eastern Arabia), and Hijaz (Arabia proper), especially in the reign of King Saud.
One of his famous books is the Musnad lmam Ahmad, a compilation of over 40,000 ahadeeth.
In the year 220 A.H. he was imprisoned and flogged on the orders of Khaleefa Mamoon for maintaining the belief that The Quran is the un-created word of Allah. The Khaleefa and his supporters wanted him to believe that The Quran is the created word of Allah.
HIS TEACHERS AND STUDENTS: Among those who taught him was Imam Abu Yusuf, the student of Imam Abu Haneefa. He also learnt from Ulema throughout the Islamic empire at that time. He was very close to Imam Shafi'ee, and was considered to be the greatest of Imam Shafi'ee's Baghdadi students.
Some of those who learnt from him were great figures like Imam Bukhari and Imam Muslim.
HIS FEATURES: He was very handsome, of medium built, and used to favour the application of henna dye on his beard. In spite of this there were still strands of black hair in his beard.
HIS DEATH: He died in Baghdad in 241 A.H. and was buried in the cemetery known as Baabu Harb.
Note: Out of these famous four Aimma, two have the most following, viz. Imam Abu Haneefa and Imam Shafi'ee.
Allama Shi'raani has disclosed a vision in which he learnt that the last of the mazh-habs that will remain towards the end of this world will be that of Imam Abu Haneefah. And Allah Knows Best.
MAY ALLAH GRANT US THE BARKAT AND SPIRITUAL BENEFITS OF THESE GREAT AAIMMA ARBA'AH, AMEEN.
Moderate Budget
"To be moderate in spending is half of good-living."
Almighty Allah praises His pious servants in The Quran by saying:
Those who when they spend are not extravagant and not niggardly but hold a just (balance) between those (extremes). (Surah Furqaan, verse 67)
Nabi Muhammad Rasoolullah sallallahu alaihi wasallam was in fact instructed by Allah to be moderate in even the great act of sadaqah or charity, as the following verse tells:
Make not your hand tied (like a niggard's) to your neck nor stretch it forth to its utmost reach so that you become blameworthy and destitute. (Surah Bani Israel verse 29)
These teachings exhort Muslims to adopt a moderate budget, and in view of today's way of living we can truly appreciate the value of such a teaching. All financial problems arise when people overspend or are wasteful. Big business empires were reduced to ruins through excessive expenditure and over-indulgence. Simply to satisfy their worldly pleasures and indulgences people will spend more than they earn. Such living above one's means is not good living as far as Islam is concerned.
Tuesday, May 27, 2008
Electing a Leader the Islamic Way
Election fever in South Africa is running high, and soon millions of people will be casting their ballots to decide who governs the country for the next five years. In this article we intend highlighting the difference between the Islamic form of leadership and leadership as defined by Western, kuffar law. The Shar’ee method of electing a leader differs vastly from that of non-Muslims. In the democracies of the Kuffar that are in vogue today, the masses are called upon to elect a leader of their choice. They do this by putting an ‘x’ on the ballot paper next to the name of the candidate or individual they believe is the right man for the job. This is called a vote. The party who obtains a large majority of the votes becomes the government of the day.
The major factor that influences the decisions of an electorate as to which political party they should vote for is the benefits of life that the party could or would create. People look at the party which can provide extra jobs and housing, better living standards, increased subsidies for the needy, free education, more health care, reduction in crime rate, and so forth.. All this can be pinned down to basic material benefits. The party that can deliver on its promises in this regard will get the most votes, thus securing enough seats in Parliament to become the legal rulers of the country.
It is thus absolutely clear that the main purpose for voting in today’s democratic systems is to secure a comfortable worldly life. There is nothing spiritual or religious about this. It is simply a matter of supporting the side which butters the bread. Such voting is not governed by any moral conscience. There is no religious or spiritual benefit to serve as a motivating factor behind these votes.
For a Muslim, who is bound to look at the situation from an Islamic perspective, electing a leader takes on an entirely different hue. In Islam, if Muslims are able to elect or appoint their own leader of state, it is Waajib (incumbent) upon them to do so. In the ensuing paragraphs some interesting facts of true Islamic leadership are highlighted.
THE INSTITUTION OF KHILAAFAT IN ISLAM
Government is referred to in Shariah as Khilafat (Caliphate) meaning vicegerency. The individual who is appointed as a leader of state is termed a Khaleefa. Since the leader of a country is entrusted with the noble task of implementing the Law of Almighty Allah, he is considered the vicegerent of Allah Ta’~la on earth. It can thus be gauged how sacred and supreme the office of State-leadership is in Islam.
THE FUNCTIONS OF ISLAMIC GOVERNMENT
Where this issue is discussed at length in the Books of Aqaa-id, the Ulema of Islam have enlisted the following major tasks that a Khaleefa is required to fulfill:
Execution of the Islamic Justice System and Penal Code;
Meting out justice on behalf of the oppressed;
Establishment of Eid, Jum’uah, and the five daily salah;
Waging of Jihad against those who impede the spread of Islam;
Erection of Masaajid and Madaaris;
Regulating waqf institutions;
Overseeing the wealth of orphans and widows;
Providing relief to the poor and destitute;
Setting up Islamic courts;
Promulgating legislation which is in the interests of the Deen of Muslims.
These are but a few of the main duties to be executed by a Muslim ruler. Readers can thus gauge the exalted and superior status of leadership, and precisely for this reason has Islam laid down stringent conditions for Khilafat.
THE KHILAFAT-E-RASHIDA
The institution of Khilafat began from the blessed time of Hazrat Abubakr (radhiyallahu anhu), and continued through the golden era of the four Khulafaa. Hazrat Abubakr was, therefore, the first Khaleefa in Islam. The era spanning the leadership of the first four khaleefas, viz, Abubakr, Umar, Uthman, and Ali (May Allah Ta’ala be pleased with them) is termed Khilafat-e-Raashida, or the Caliphate of Righteousness. The Khilafat of Islam dominated the world for over 12 centuries. A decline in Islamic belief and practice, as well as pressure of Kuffar influence, resulted in the Muslims losing their fervour for Jihad, and with it the Khilafat. Most laws pertaining to the election of a leader and government are derived from this golden era of Islam known as the Khilafat-e-Raashid, as we shall outline later.
The Fuqaha have described leadership of state as Imaamat-e-Kubraa (the major imaamat), in contrast to Imaamat-e-Sughra or minor Imaamat which is the imamat of jamaat salah. The Major Imaamat has been ordained by Allah as a representation of the office of Nubuwwat for the safeguarding and management of all Deeni affairs. The establishment of such an office in the Ummat is wajib according to Ijmaa' or the consensus of all Ulema. However, the wujoob here is alal kifayah, so if a few assume and subsequently fulfill this responsibility, the rest will be absolved.
ESTABLISHING THE OFFICE OF IMAAMAT
In the institution of Khilafat or Imaamat two groups play an important role:
Ahlul Ikhtiyaar or People of Choice
Ahlul Imaamat or the candidates for this high office
The Ahlul-Ikhtiyaar are those equipped with the necessary qualifications, who will elect a leader through mutual consent. The conditions to be found in this group are as follows:
1) Moral uprightness and integrity. They should not be people who openly flout the Laws of Allah Ta’~la.
2) Knowledge of Islam whereby one is able to recognize the qualifications and requisites for Imaamat in a candidate.
3) Wisdom and experience in political matters.
The above three conditions are unique in that they ensure all-round protection for the Ummah. In moral rectitude it is ensured that the individual will be qualified to elect a leader and will do so with utmost sincerity, with the interests of the Ummah at heart. Knowledge of Islam enables one to establish the credentials and qualifications of a candidate and thereby ensure that a suitably qualified man is placed at the helm of the Ummat's affairs. Experience and wisdom in politics ensure worldly benefit.
Readers can thus understand that the system of allowing the masses, most of whom lack good morals and knowledge, to elect a leader is absolutely foreign to Islam. This procedure was created and developed by the West and has no relationship with Shariah.
CONDITIONS FOR KHILAFAT
According to the unanimous view of the Ulema, the person elected as a ruler of State must be:
A Muslim male adult of sane mind, knowledgeable in Islamic matters, upright in morals and character, experienced and prudent in political affairs, courageous and brave, in possession of all faculties of physical perception, sound and healthy in body and limb.
THE ELECTION PROCESS
In Shariah there are two ways a leader may be elected to power:
Through appointment or nomination of the former Khalifa. This was the way Hazrat Umar (radhiyallahi anhu) was elected. Before passing away Hazrat Abubakr (radhiyallahu anhu) nominated Hazrat Umar as his successor.
Through an election process of a select group. Prior to his demise Hazrat Umar nominated a panel of six senior Sahaaba from whom the new Khalifa was to be elected. One of the six was Hazrat Uthman (radhiyallahu anhu). When this panel met after the death of Ameerul-Mumineen, they unanimously chose Uthman (radhiyallahu anhu) as the third Khalifa of Islam.
To summarize the afore-going:
A leader of an Islamic State shall be elected by a group of such individuals who possess knowledge of Deen, taqwa, experience in political matters, and have the interests of Islam at heart. The number of this group can vary. It can consist of 6 people or 600. The condition is that the person they elect must have the qualifications of Khilafat, as mentioned above. If an outgoing leader nominates a successor, such a nominee automatically becomes the new ruler upon the demise or resignation of the former.
It is thus evident that in Islam it is not necessary for the whole country to vote in order to elect a leader. Essentially Muslim countries are obliged to adopt one of the previously mentioned procedures when electing a ruler into power. This has been standard Islamic procedure since the golden age of the Khilafat-e-Raashida, and continued through twelve centuries of Muslim world domination. At no stage was the concept of democracy or majority vote ever implemented by past Islamic governments. It was only after the curtain had come down on true Shariah based khilafat, that Muslim (not Islamic) governments began adopting Western style democracy. This was predictable, given the heavy Western Kuffar influence that saturated the modernized Muslim at the time.
VOTING IN A MUSLIM COUNTRY
Notwithstanding the above, should a Muslim country allow voting en masse and elect a president or prime minister through majority vote, such an individual will become a recognized ruler of the Muslim state. That election process will be upheld. It will be obligatory on all citizens of that country to offer allegiance and obedience to such a ruler, unless he degenerates to the level of kufr, for then he loses his status as a leader.
However, it is wajib or incumbent upon Muslim governments to revert to the age-old Islamic system of electing their rulers, as outlined in the afore-going paragraphs. This was the sunnah of Nabi Muhammed (sallallahu alaihi wasallam). This is indeed one of the major reasons why our Muslim governments lack the muscle and courage to assert their authority on the world scene today. They have discarded not one, but countless sunnats of Nabi Muhammed (sallallahu alayhi wasallam). Our success lies only and only in following the path etched out for us in sweat and blood by the Blessed Rasool of Allah Ta’ala. May Almighty Allah shower his choicest blessings and salutations upon that Noble Rasool.
Thursday, May 22, 2008
Evil of TV: Fast Forward to Trouble
Four years ago, Bhutan became the last nation on earth to introduce television. Suddenly a culture, barely changed in centuries, was bombarded by 46 cable channels. Soon came Bhutan's first crime wave - murder, fraud, drug offences.
CRIME WAVE
April 2002 was a turbulent month in Bhutan. One of the remotest nations, perched high in the snowlines of the Himalayas, Bhutan suffered a crime wave. The 700,000 inhabitants had never experienced serious law-breaking before. Yet now there were reports from many towns and villages of fraud, violence and murder.
The Bhutanese had always been proud of their incorruptible officials - until Parop Tshering, chief accountant of the State Trading Corporation, was charged April 5 with embezzling 4.5m ngultrums. Every aspect of Bhutanese life is steeped in Buddhism, yet on April 13 police began searching for thieves who had vandalised and robbed three of the country's most ancient stupas. Three days later in Thimphu, Bhutan's capital, Dorje, a 37-year-old truck driver, bludgeoned his wife to death. In Bhutan, family welfare has always come first; then, on April 28, Sonam, a 42-year-old farmer, drove his in-laws off a cliff in a drunken rage, killing his niece and injuring his sister.
SATELLITE DISHES
Why was this kingdom falling victim to the kind of crime associated with urban life in America and Europe? For Bhutanese, the only explanation seemed to be five satellite dishes on the outskirts of Thimphu. In June 1999, Bhutan became the last nation in the world to turn on TV. The King lifted a ban on the small screen as part of a plan to modernise his country, and thousands signed up to a cable service that provided 46 channels of round-the-clock entertainment, much of it from Rupert Murdoch's Star TV network.
Four years on, those same subscribers are beginning to accuse television of smothering their culture, of promoting a world that is incompatible with their own, and of threatening to destroy an idyll where time has stood still for half a millennium.
SECRET VALLEY
A monk created this tiny country in 1616 as a Buddhist sanctuary. By the 1930s virtually all that was known of Bhutan in the west was James Hilton's novel, Lost Horizon. He called it Shangri-la, a secret Himalayan valley. In the real Bhutan, there were no public hospitals or schools until the 1950s, and no paper currency, roads or electricity until several years after that. Bhutan had no diplomatic relations with any country until 1961, and the first western visitors came only in 1974.
But none of these developments has made such a fundamental impact on Bhutanese life as TV. Since the April 2002 crime wave, the national newspaper, Kuensel, has called for censoring TV (some even suggested that foreign broadcasters be banned). An editorial warns: "We are seeing for the first time broken families, school dropouts and other youth crimes. We are beginning to see crime like shoplifting, burglary and violence." Every week, the letters page carries columns of correspondence: "Dear Editor, TV is very bad for our country... it controls our minds... and makes [us] crazy. The enemy is right here with us in our own living room. People behave like the actors, and are now anxious, greedy and discontent."
Can TV be accused of weakening spiritual values, of inciting fraud and murder among a peaceable people? In Bhutan, thanks to its isolation, and the abruptness with which its people embraced those 46 cable channels, the issue is clear-cut. How the kingdom is affected by TV may help to find an answer to the question that has evaded us: have we become the product of what we watch?
Sangay Ngedup, minister for health and education, concedes that there is a gulf opening up between old Bhutan and the new: "Until recently, we shied away from killing insects, and yet now we are asked to watch people on TV blowing heads off with shotguns. Will we now be blowing each other's heads off?" The small screen was prohibited in Bhutan. Faced by recriminations, government relented and Bhutan's Olympic Committee was permitted to erect a giant screen in Changlimithang stadium. A TV screen in the middle of Thimphu was a revolutionary sight.
The current king's father initiated a programme of modernisation that saw his people embrace material progress: education, modern medicine, transportation, currency, electricity. However, he attempted to inhibit conspicuous consumption. No Coca-Cola. No advertising hoardings. And no TV. On June 2 1999, Bhutan’s new king announced that now they could watch TV. Sigma Cable is the most successful of more than 30 cable operators. Together, they supply the entire country. Rinzy Dorje, Sigma's chief executive, defends cable TV: "Look, we can't pretend we're still a medieval, hermit nation."
EVIL INFLUENCE
Have Bhutan's values been corroded by TV? "We are entitled to watch what we want, when we want, if we want. And we are quite capable of weeding out the rubbish." he retorts.
Leki Dorji, deputy minister of communications, admits that, in its haste to introduce TV, the government failed to prepare legislation. There is no film classification board, no regulations about media ownership. Companies such as Star TV are free to broadcast whatever they want. Leki Dorji says his ministry is planning an impact study, but he does not believe cable TV is responsible for April's crime wave. Whether truck-driver Dorje was influenced by something he had watched on TV when he began smoking heroin or when he clubbed his wife to death has yet to be established. We will not know whether the death of Sonam's niece had anything to do with the impatient, selfish society promoted by TV until the study is completed. But a wealth of evidence points to TV being a critical factor.
MARIJUANA
The marijuana that flourishes like a weed in every Bhutanese hedgerow was only ever used to feed pigs before TV, but police have arrested hundreds for smoking it in recent years. During the Bishwa Karma Puja celebrations, a man was stabbed in the stomach in a fight over alcohol. A boy is serving a sentence after shooting up the ceiling of a local bar with his dad's gun. Police can barely control the fights at the new hip-hop night on Saturdays.
An independent group of Bhutanese academics carried out an impact study and found that cable TV has caused dramatic changes to society, being responsible for increasing crime, corruption, an uncontrolled desire for western products, and changing attitudes to love and relationships. Dorji Penjore, one of the researchers in the study, says: "My children are changing. They are fighting in the playground, imitating techniques they see on World Wrestling Federation."
Kinley Dorji, editor of Kuensel warns "The government underestimated how aggressively channels like Star market themselves, how little they seem to care about programming, how virulent the message of the advertisers is." Kinley Dorji believes Bhutanese society is in danger of being polarised by TV. "The ordinary people, the villagers, are confused about whether they should be ancient or modern, and the younger generation don't really care. They jettison traditional culture for whatever they are sold on TV."
CHILDREN
For the first time children are confiding in their teachers of feeling manic, envious and stressed. Boys have been caught mugging for cash. A girl was discovered prostituting herself for pocket money in a hotel.
What do you like about TV, we ask a school class. "Posh and Becks, Eminem, Linkin Park. We love The Rock," they chorus. "Aliens. Homer Simpson." No one saw BBS’s documentary on Buddhist festivals last night.
A new section entitled ‘controversies’ in the principal's annual report describes "marathon staff meetings that continue on a war footing to discuss student discipline, substance abuse, degradation of values in changing times". Violence, greed, pride, jealousy, spite - are some of the new subjects on the school curriculum, all of which teachers attribute to TV. The principal, Karma Yeshey, whose MA is from Leeds University, says, "Our children live in two different worlds, one created by the school and another by cable. Our challenge is to help them understand both, and we are afraid of failing."
Children by the dozen, abandoning their ghos (traditional robes) for jeans and T-shirts bearing US wrestling logos; on their heads Stars and Stripes bandannas. On the mud wall of the ancient crematorium, they crawled in charcoal a message in English with swear words.
In one village so many farmers were watching TV that an entire crop failed. There is something depressing about watching a society casting aside its unique character in favour of a Californian beach.
ROTTEN RESULTS
Bhutan's isolation has made the impact of television all the clearer. Consider the results of the impact study:
One third of girls now want to look more American (whiter skin, blond hair).
A similar proportion have new approaches to relationships (boyfriends not husbands, sex not marriage).
More than 35% of parents prefer to watch TV than talk to their children.
Almost 50% of children watch for up to 12 hours a day.
Is this how we came to live in our Big Brother society, mesmerised by the fate of minor celebrities fighting in the jungle?
The King underestimated the power of TV, perceiving it as a benign and controllable force, allowing it free rein, believing that his kingdom's culture was strong enough to resist its messages.
But TV is a portal, and in Bhutan it is systematically replacing one culture with another, persuading a nation of novice Buddhist consumers to become preoccupied with themselves, rather than searching for their self.
Guardian Unlimited 2006
Friday, May 16, 2008
The Qurbani Period
1. Qurbani may only be done during the days of Nahr. NAHR actually means the sacrificing of a camel. But this term is generally used for the three days of qurbani, viz:
10, 11, & 12 ZHUL-HIJJA.
This is the period or the days of qurbani.
2. The qurbani period starts from subuh sadiq(dawn) on the 10th Zhul-Hijja and ends at sunset on the 12th.
Qurbani is allowed at any time during this period, including the nights of the 10th and 11th, but not the night of the 12th.
Note: Unlike other days where the night precedes the day, the qurbani nights come AFTER the days. Hence qurbani is not valid on the night before Eid.
3. People living in towns or cities, where Eid Salah is performed may not do their qurbani until after the Eid Salah.
4. But those staying in rural areas (farms, etc.) may begin their sacrifices at the break of dawn on Eid day, even if they intend coming into the city for Eid Salah later on.
5. It is proper for a city-dweller to delegate someone living in the countryside or rural area to perform his (the city-dweller's) qurbani in that rural area BEFORE Eid Salah.
The place where the animal is sacrificed should always be considered to determine whether qurbani is permissible before Eid Salah or not. If the animal is being slaughtered in a rural area, that qurbani is jaiz before Eid Salah. And if it is being cut in the city then the qurbani is only jaiz after Eid Salah.
Hence, one living in the countryside cannot send his animal into the city to have the qurbani done there before Eid Salah.
On the same principle, if one's qurbani is being offered in another city or country, the Eid Salah of that area will be considered.
6. From the above it is clear that if one (male or female) living in the city made qurbani before Eid Salah, it is not valid and will have to be repeated. The animal thus slaughtered will be halaal, but will not be counted as qurbani.
7. If Eid Salah is conducted at several places in one city then it will be jaiz to commence qurbani after the earliest Eid Salah, even though the sacrificer has not yet read his Eid Salah.
8. Those people who are exempted from the Eid Salah, such as women, minors, the lame or sick, must also wait for the completion of the Eid Salah before they can begin sacrificing.
9. If qurbani was offered immediately after Eid Salah, but BEFORE the Eid khutba, it will be valid. But to do so intentionally is sinful.
10. If for some reason or other Eid Salah was not performed on Eid day(i.e. 10th Zhul-Hijja) then it will only be jaiz to commence sacrificing AFTER ZAWAAL on that day, i.e. after expiry of the time of Eid Salah, which is just before zawaal.
However, during the next two days qurbani could be done at any time. If Eid Salah was read the following day (11th), or the day thereafter (12th), qurbani would be jaiz even BEFORE the Eid on these two days.
The tarteeb or sequence between Eid salah and Qurbani for city-dwellers is wajib only on the first day (i.e. 10th).
When the Eid salah becomes qaza (by failing to read it before zawaal on the 10th) then this tarteeb falls away.
In such a case one may make qurbani from after zawaal on the 10th, and at any time on the following two days.
11. If after Eid Salah and qurbani it was discovered that for some reason the Eid Salah was not valid (e.g. Imam had no wuzu, or a faraz was omitted) then the Salah will have to be repeated, but the qurbani made by people will be valid. There is no need to repeat the qurbani.
12. If the need to repeat Eid Salah was realised at the Eidgah before the dispersing of the crowd then the Salah will be repeated then and there, in jamaat form. In this case no one is allowed to offer qurbani until the Eid Salah has been reread.
13. If the need to repeat the Salah was only discovered after people had gone home then only the Imam should repeat his Salah. It is not necessary to inform the Muslim public. All subsequent qurbanis will be valid (as stated in no.11 above).
14. If after Eid and qurbani it was discovered that the Hilaal (new moon) information was incorrect, and it was in fact the NINTH of Zhul-Hijja, and not the tenth, then both the Salah and qurbani are valid. There is no need to repeat either.
15. Slaughtering at night is valid, but makrooh tanzeehi (better not to do so).
16. If the qurbani animal was sacrificed BEFORE the period of qurbani, it will not be jaiz to eat its meat. The whole animal must be distributed among the poor.
If qurbani was initially wajib upon the owner then another animal should be bought and sacrificed when the qurbani period enters.
Wednesday, May 14, 2008
The Web has Netted our Marriages
There is an alarming increase in the number of marriages that have broken down or are on the verge of breaking down due to the husband’s involvement in internet dating and web pornography. This is a new form of sin involving modern-day technology. Here we have zinaa via the net. Young and old husbands are spending hours at odd times of the day and night chatting to women over the net.
With the cheap availability of laptops and notebook computers, we now have mobile zinaa. Wherever the intender of evil is, he can access the internet and pornographic websites and chat-rooms via his laptop. This is zinaa while on the move. Some ignorant men labour under the false notion that it is fine just chatting to women over the net, as long as there is no physical contact. This is how they soothe their conscience. But understand that Rasoolullah (sallallahu alayhi wasallam) prohibited zinaa of the eyes (looking), zinaa of the ears (hearing), zinaa of the tongue (speaking) and zinaa of the hands (touching). On the basis of this hadith in Bukhari Shareef, how can we ignore the clear-as-daylight sin of the hands when that unfaithful husband sits at his keyboard and types in those haraam words and messages. The Holy Quran warns that even our fingers shall be resurrected and shall bear testimony for or against us! (Surah Qiyamah, verse 4, and Surah Yaseen)
It is despicable in the extreme to hear of outwardly pious people who dress Islamically and guard their eyes from looking at women in the street, indulging in this evil past time and satiating their eyes on haraam pictures over the net. They believe that no one sees them. Alas, such men are utter fools who have been duped by their lowly nafs and shaytaan. Allah says in The Holy Quran: “Does he not know that Allah is watching him?” (Surah Iqra’) “And Allah knows your movements (outside the home) and your living conditions (inside the home)” (Surah Muhammad). “Verily nothing in the heavens or in the earth remains hidden from Allah” (Surah Aala Imraan, verse 5)
One wise man states in prose: “O You who strives in sin behind locked doors, know that the Knower of the unseen and the present is ever present; He has the power to expose you, even in the darkest corner of the earth. Do not be deceived by concealment, for The Gaze of Allah penetrates all barriers.”
When the wife eventually discovers her husband’s naughty cyber escapades, then all hell breaks lose. It is then that all the months of internet pleasure is mercilessly expunged from the husband’s system through stress, depression, and marital misery. Well, he has to blame himself for falling to temptation in the very first instance. The Quran declares: “Whatever calamity befalls you is because of your own handiwork” (Surah Shoora)
The amazing part of this whole sordid scenario is that even after having to go through hell, with the wife threatening to expose him, demanding her talaaq, and eventually walking out on him with the kids, the blessed idiot still goes back to his depraved sexual mannerisms and internet romps. When, in the name of all that’s good, will this husband learn his lesson? Allah Ta’ala save us from addiction to sin, aameen. It appears that these poor souls, like alcoholics and drug addicts, drown their miseries by indulging in these filthy misdoings.
In the next edition of Al-Farouq, we will, Insha Allah, offer a cure to this malice that has ravaged homes of good Muslim couples.
Tuesday, May 13, 2008
Shafi Laws of Fasting
DEFINITION:
Fasting in the Shariah means to abstain from food, drink and sexual intercourse from dawn to sunset, with a niyyat (intention).
The niyyat is important in fasting. Hence, if a person stayed away from the above three things due to illness or lack of desire, or was unconscious for the whole day and no food or drink was consumed, such abstention will not be regarded in the Shariah as fasting, since there was no niyyat or intention.
ON WHOM FAST IS FARAZ
The fast of Ramadaan is compulsory upon every Muslim, male or female who is baalig (i.e. has reached the age of puberty) and sane, and is not affected by any physical condition that allows one to forego the fast. (Reasons which waive the obligation of fasting during Ramadaan will be explained later on Insha-Allah.)
Na-baalig children (who have not yet attained puberty):
Just as in salaah, the child will be taught to fast from the age of seven, and will be commanded to do so at the age of ten. However, due to the strenuous nature of this ibadat, careful consideration should be given to the health and physical well-being of children before asking them to fast. Initially, as is the practice in most circles, the child can be coached to abstain from food for half the day, or for a few hours, thereby inculcating the habit of fasting.
SIGHTING OF THE MOON
1) After 29 days of Sha’baan has been completed it is compulsory to look for the moon after Maghrib salah. If the moon is sighted then that very night will be the first of Ramadaan and the first taraweeh. If not, the month of Sha’baan will be completed as 30 days, and the following day will then be the first of Ramadaan.
2) To establish the sighting of the moon of Ramadaan the word or evidence of one reliable, pious man is sufficient. When one such person reports or testifies in the presence of the Muslim Judge or Panel of Ulema that he has seen the moon, his word will be accepted and the first of Ramadaan will be announced.
3) However, for the Eid moon, as well as for other Islamic months besides Ramadaan, the evidence of two pious, reliable men is necessary.
4) The testimony of women and children are not admissible.
5) If the moon is sighted in one city and such news is reliably and authentically transmitted to another nearby centre, it will be permissible for the people in the second town or area to accept that information and start fasting.
6) Scientific and astronomic calculations are not acceptable in establishing the sighting of the moon for Ramadaan or Eid.
THE NIYYAH IN FASTING
It is fardh to make a niyyah or intention before fasting during Ramadaan. The niyyah must be made before subuh sadiq. An intention made after subuh sadiq is not valid. The niyyat could be made as follows:
نَوَيْتُ صَوْمَ غَدٍ عَنْ أَدَاءِ فَرْضِ شَهْرِ رَمَضَانَ هذِهِ السَّنَةِ لِلّهِ تَعَالي
I intend fasting tomorrow in fulfilment of the faradh of Ramadaan this year, for the sake of Almighty Allah.
If one does not know the Arabic intention, it could be said in English or one’s mother language. The intention for nafl fast could be made right up till about 45 minutes before Zawaal.
FACTORS WHICH BREAK FAST
1. To deliberately eat or drink during the day.
2. Vomit which is induced breaks the fast, no matter how much or how little it may be. And if vomit is not brought on voluntarily but comes out on its own accord then this does not break the fast irrespective of the amount.
3. If water or medicine is poured into the ears the fast breaks.
4. Snuff, medicine, etc. taken through the nose also breaks the fast.
5. When taking a bath during Ramadaan one should not gargle or take water too far up into the nose. If anyone does so and water enters the lungs, the fast will break.
6. Mucus that comes into the mouth and is swallowed breaks the fast, if one was able to spit it out.
7. If the gums bleed and the blood is swallowed the fast will break.
8. Saliva that had come completely out of the mouth, if swallowed the fast will break.
9. If a particle of food which was stuck between the teeth is swallowed by mistake the fast will not break.
10. If saliva is collected in the mouth and swallowed then too one's fast remains valid, it does not break, provided the saliva did not come out of the mouth, i.e. onto the lips.
1) If one ate sehri under the impression that subuh sadiq (dawn) has not yet entered, and then learnt afterwards that the day had indeed begun, the fast is not valid and must be repeated.
2) However, if in the above case he remains in doubt, and there is no certainty that the day had really begun then there is no need to repeat the fast. Such a fast is entirely in order.
3) If one broke fast thinking that the Magrib time had already entered, but learnt later that it was still day, the fast is not valid and must be repeated.
4) If at any stage during the day of fast a person was overtaken by insanity (madness), be it for a short while, or the fasting person remained unconscious the whole day, the fast is not valid and qadhaa must be made.
5) To smoke cigarettes, pipes, huqqa pipe, etc.
6) To have a syringe (through which medicine is entered into the body through the anus). The same ruling applies to suppositories.
7) The commencement of Haidh or Nifaas.
8) Besides sexual intercourse, any act that results in the emission of sperm while awake.
9) Becoming a murtadd (i.e., one who has renounced Islam)
NOTE: In all cases above where the fast is broken or rendered invalid one qadha must be observed after Ramadaan.
THE KAFFARAH
Kaffarah means to fast for sixty days consecutively. This becomes compulsory when a person deliberately has sexual intercourse during the day in Ramadaan, while fasting. Such a person has to observe one qadha and 60 days of consecutive fasting after Ramadaan. If even one day is missed, the 60 days will have to be observed all over again. Apart from this one, has to make lots of taubah because of the great sin.
If one is unable to fast for sixty days due to ill-health or old-age, the fidyahh may be given to sixty poor people. The amount of this fidyahh appears later on.
ACTIONS THAT DO NOT BREAK THE FAST
1) To extract the teeth.
2) To have an injection.
3) To regain consciousness for a little while during the day, even if one was unconscious for the rest of the day.
4) Pouring medicine into the eyes, or applying surma. However, it is better not to apply surma while fasting.
5) Eating or drinking forgetfully.
6) Water being swallowed while rinsing the mouth (not while gargling) or washing the nose without taking water too far up into the nostrils.
7) Water entering the ear while having a faradh bath.
8) Applying hair to the head, applying or smelling scent or perfume (although the latter two acts are makrooh when fasting).
9) Having a bath.
10) Anything such as smoke, a fly, dust particles, etc, entering the throat by accident.
11) Having food or drink forced down the throat.
The above practices do not break the fast
MAKROOH PRACTICES
1)To taste food, etc. However, if the mother has to chew or soften the food for the infant then this will not render the fast Makrooh.
1) Using toothpaste.
2) To use the Miswaak after zawaal (midday).
3) To remain silent for the entire day. The fasting person should engage in Zhikr, recitation of Quran, etc.
4) To delay breaking the fast without a valid reason. A valid reason here means having a doubt as to whether the time for iftaar is due or not.
5) To swim or dive into water.
6) To gargle the mouth.
7) To apply perfume or to smell perfume.
8) Committing a sin such as gheebat, lies, slander, etc.
9) To embrace someone with lust. To touch another with lust, or to kiss is Makrooh Tahreemi (i.e. almost haraam) during the fast, even one’s own spouse.
The above practices do not break the fast but are reprehensible
MUSTAHABB FACTORS
1) To break the fast quickly at the time of Iftaar.
2) To delay sehri for as long as possible. (But not so long as to cause doubt in the validity of the fast.)
3) To abstain from lies, backbiting, slander, fighting, arguing, and other major sins.
4) To make iftaar with water and/or dates.
5) To make dua at the time of iftaar.
REASONS FOR NOT FASTING OR BREAKING THE FAST
1) One becomes critically ill, or develops such an illness that will increase if the fast is not broken.
2) On a journey if fasting is bearable then it is preferable to fast. However, one may not fast at all, or may break the fast on a journey even if it is bearable.
3) Fear of death through hunger or thirst.
4) A breast-feeding or pregnant woman who fears for the life of the baby may omit the fast or may break it after having begun. If there is no such fear than these women must fast.
5) A very old person who has no strength to fast is also excused from fasting. Such old people may pay in the fidyahh.
6) A terminally ill person may omit the fast and pay fidyah. The illness must be of such a nature that medically there is absolutely no hope of recovery. Note: Medical advice of this type must be obtained from a Muslim physician.
QADHAA & FIDYAH
1) If one has any qadha fasts of Ramadaan to fulfil, it should be done immediately after Eid.
2) When there are more than one fast to fulfil, it is Mustahabb to observe the qadha consecutively, without a break in between. However, if the qadha of several fasts are kept separately or apart, there is no sin.
3) It is necessary to fill in missed fasts before the next Ramadaan arrives.
4) If one failed to do so, that is, qadha fasts were not completed by the time the next Ramadaan arrived, a fidyahh becomes Wajib. This fidyahh is approximately 800 grams of grain or flour per fast.
But remember, in spite of giving this sadaqah one still has to fill in the remaining qadha fasts.
5) The breast-feeding and pregnant woman who did not fast out of fear for the baby, should also pay this fidyahh for every missed fast, but they must still keep the qadhaa after Ramadaan.
6) The very old person or terminally ill person who paid out fidyahh for missed fasts do not need to keep the qadhaa if they regain their strength and health later on.
QADHAA FOR THE DEAD• If one who missed fasts for a valid reason dies before having time to pay in the qadhaa then there is no fidyahh nor any qadhaa to be fulfilled on behalf of such a person.
• If such a person died after having had the opportunity to make the qadhaa then the wali of the deceased may fast on behalf of the deceased or may pay the fidyahh for every missed fast from the wealth of the dead person.
SUNNAT DAYS FOR FASTING
It is sunnat to fast on the following days:
9th Arafah – this is sunnat muakkadah. To fast from the 1st Zhul-Hijja to the 8th Zhul-Hijjah is also sunnat, but not muakkadah.
9th and 10th Muharram; the 6 fasts of Shaww~l; 13th, 14th, and 15th of each Islamic month; on Mondays and Thursdays, 15th Sha’baan.
It is also sunnat to fast during the sacred months, i.e. Zhul-Qa’dah, Zhul-Hijjah, Muharram, and Rajab. (There are no fixed dates for this fast)
Note: The wife should not observe nafl fast without the consent of the husband. $
DAYS WHEN FASTING IS PROHIBITED
The two Eids (Fitr and Dhuhaa); the days of Tashreeq (11th to 13th Zhul-Hijjah); A festival day of the Kuffar, unless such a day happens to be a day of Ramadaan.; the 29th day of Shabaan, unless the 29th falls on a day that one normally fasts, such as Monday or Thursday.