June, 2014 - BYISLAM

What is the Philosophy of Hijab?

June 29, 2014/in home, Islamic Rulling, Ladies, Lifestyle, Philosophy of Islamic Laws /by amin edrisi

Undoubtedly, in this age of ours – which some have named as the ‘age of nudity and sexual freedom’ and in which, West-stricken individuals regard wantonness of women as being part of this freedom – the mention of Hijab is very disconcerting for this group of people and at times is even looked upon as a myth associated with the ancient times!

However, the innumerable evils and the ever-increasing problems arising out of this unconditioned freedom have gradually resulted in the concept of Hijab being viewed with a greater interest.

Of course, in the Islamic and religious environments – especially in Iran after the revolution – a great number of issues have been clarified and satisfactory answers to most of these questions have been provided. Nevertheless, the significance of the topic demands this issue to be discussed more comprehensively.

The issue under discussion is: Should women (with due apologies) be placed at the disposal of all men for the purpose of being exploited by them by way of sight, hearing and touch (excepting sexual intercourse), or should these benefits be the sole prerogative of their respective husbands?

The point of debate is about whether women should continue to remain entangled in a never-ending competition in flaunting their bodies and stirring up the physical and carnal desires of men, or whether these issues should be uprooted from the social environment and restricted to the familial and matrimonial milieu. Islam advocates the latter plan and Hijab can be looked upon as a part of this agenda, whereas the Westerners support the former plan!

Islam avers that all such physical pleasures – sexual intercourse as well as those derived by means of sight, hearing and touch – are specific to the husbands, and anything beyond this is a sin which leads to pollution and impurity within the society.

The philosophy behind Hijab is indeed evident since:

1. Nudity of women, which is quite naturally accompanied by adornment and coquettishness puts men, especially the youths, in a state of perpetual stimulation – a stimulation which affects their nerves, generates within them pathological nervous excitement and at times even brings about psychological disorders. There is a limit to the burden of excitement which the human nerves can endure. Don’t all the psychologists caution that perpetual excitement leads to disorders and diseases?

This is especially in view of the fact that the sexual impulse is the strongest and the most profound of all impulses within man and, all through the ages, has been the cause of destructive events and horrendous offences, to the extent that people have gone on to say: You shall not come across any important event (in history), except that a woman has played a part in it!

Is the continuous provocation of this impulse by means of nudity, and intensifying it, not tantamount to playing with fire? Is this act wise and prudent?

Islam desires that Muslim men and women should possess a soul that is calm, nerves that are composed, and eyes and ears that are pure, and this is one of the philosophies of Hijab.

2. Substantiated and conclusive statistics reveal that with the rise in nudity, the world has correspondingly witnessed a continuous rise in divorces and matrimonial separations. This is because “whatever the eyes see, the heart covets”; and whatever the heart (which here means the errant and wild desires) covets, it seeks to obtain it at any cost. Therefore, every new day the heart gets attracted to one and bids farewell to another.

In an environment where Hijab is prevalent (together with adherence to the other Islamic conditions), the husband and wife belong to each other and their sentiments, love and feelings are exclusively for one another.

But in the ‘free market of nudity’ wherein women have been practically transformed into a commodity of mutual use – (at least in issues other than sexual intercourse) – the sanctity of a matrimonial alliance becomes meaningless, and families, similar to a spider’s web, swiftly break apart and the children are left without guardians.

3. The increase in indecency and obscenity, and the escalation in the number of illegitimate children are the most painful consequences of non-observance of Hijab – a fact which, in our opinion, does not require any figures and statistics; and the reasons for this, especially in the Western society, are so very apparent so as to eliminate the need for any mention.

We do not say that non-observance of Hijab is the sole and fundamental cause of obscenities and illegitimate children, nor do we say that colonialism and destructive political issues have not had any contribution to it; rather, what we wish to state is that the issue of nudity and non-observance of Hijab is as one of the instrumental and effective factors for those evils.

In view of the fact that ‘indecency’, and worse than this, ‘illegitimate children’ were and are amongst the sources of various crimes in human societies, the dangerous dimension of this issue becomes all the more clear.

We perceive the gravity of the matter when we hear that, according to statistics,11 in the United Kingdom five hundred thousand illegitimate children are born every year and then when we hear that a group of British intellectuals has issued a warning to those in the echelons of power with respect to this ongoing trend. The warning is not motivated out of ethical or religious concerns but rather out of concern for the dangers these illegitimate children pose to the safety of the society, to the extent that their involvement is observed in numerous criminal dossiers.

We (also) come to realize that even those who possess scant respect for religion or ethical issues consider the issue of the spread of indecency to be catastrophic. Thus, everything that serves to increase the sphere of physical immorality in human societies is a threat for their security, and the consequences – in whatever manner we may compute them – shall always be to their detriment.

Studies by educated scholars reveal that reduction of work, backwardness and lack of responsibility are most noticeably perceived in schools, which are co-educational in nature and in centres where males and females work together in an ambience of licentiousness and complete freedom.

4. The issue of ‘obscenity of women’ and ‘humiliation of their personalities’ also holds great importance and requires no statistics to prove it. When a society desires a woman with a bare body, it is quite obvious that day by day, it would demand increased beautification and augmented ostentation from her. In a society wherein a woman, due to her physical attraction, is utilized for promotion and publicity of products, as a decoration for the reception rooms, or as a tool for attracting tourists, her personality is reduced to that of a doll or a trivial and insignificant item, and her lofty human values are totally thrust into oblivion; ultimately, her only distinction and glory lies in her youth, beauty and self-exhibition.

Thus, she is transformed into a device for satisfying the carnal desires of a handful of individuals, who are polluted, deceptive and possess satanic attributes!

In such a society, how is it possible for a woman to manifest herself in the light of her knowledge, awareness, sagacity and moral traits, and to occupy a lofty rank and status?

It is indeed painful that in the Western and West-stricken countries, and in our country (too) before the Islamic Revolution, the maximum prominence, fame, repute, money, income and standing had been for the polluted and promiscuous women, who had come to acquire renown as ‘artists and performers’. Wherever they went, the management of this polluted environment would scramble after them to welcome their presence!

Praise be to Allah that the entire apparatus was annihilated and the female sex emerged from her previous triteness or her erstwhile standing as a cultural doll and an insignificant item, and salvaged her personality. She took for herself the veil without being secluded and isolated, presenting herself in every expedient and constructive arena of the society – even the battlefield – with the same veil and Hijab.

Criticisms Levelled by the Opponents of Hijab

At this point we come to the objections which are levelled by those opposing the veil and which need to be discussed, albeit concisely:

1. The most important thing which all of them support in unanimity and which they propound as the fundamental objection with respect to the issue of Hijab is that women constitute one half of the society but the Hijab pushes this multitude into seclusion thereby causing them to lag behind culturally and intellectually. Especially during the period of economic thriving, when there is a greater need for active human participation, this large female force would remain totally unutilized in the path of economic progress, not to speak of their lack of presence in social and cultural centres. Thus, they are transformed into a mere consumer that is a burden for the society.

But those who have resorted to this logic have either been totally oblivious of certain points, or have probably feigned lack of knowledge about them:

Firstly: Who says that the Islamic Hijab isolates a woman and distances her from the social arena? If, in the past, it had been necessary for us to exhaust ourselves in order to present proofs and arguments in defence of this issue, now, after the Islamic Revolution, there does not exist the slightest need for them, for with our own eyes we observe groups of women, in the Islamic Hijab, presenting themselves in all places – in offices, workstations, political rallies and demonstrations, on the radio and television, in cultural and educational institutes, in hospitals and medical centres, especially for nursing those injured in war, and even in the battlefield against the enemies.
In short, the present state (of the Islamic society) is a fitting riposte to all these objections; if previously we spoke of the ‘possibility’ of such a state, today we find ourselves facing the ‘occurrence’ of it and philosophers have stated that the best proof for the ‘possibility (of occurrence)’ of a thing is the (actual) ‘occurrence’ of that thing, and this is something, which is too evident and manifest to require any explanation.

Secondly: Is managing the house, training and educating the youthful children and transforming them into individuals not a task? After all, through their strength and ability, the youths are able to set the gigantic wheels of the society into motion.

People who do not view this great mission of women positively are ill-informed of the role played by family and training in constructing a healthy, prosperous and dynamic society. They imagine that the (correct) manner is that our men and women, like those of the West should, at the first sign of daybreak, leave their houses for their places of work, either leaving their children in nurseries or locking them up in a room thereby making them taste the bitterness of imprisonment at a time when they are blooming buds.

They are totally oblivious of the fact that this approach not only shatters their personalities but also moulds them into soulless children, who are found to be lacking in human sentiments and affections, and who will eventually jeopardize the future of society.

Secondly: Another of their objections is that the Hijab is a cumbersome dress, which is not well suited for social activities, especially in the modern automobile age. What should a veiled woman look after – herself, her chador, her children or her work?

But these critics do not realise the fact that the Hijab does not always mean a chador, but rather it refers to a woman’s covering. If the Hijab is possible by means of the chador, so much the better, but if not, then a covering is quite sufficient.

The womenfolk of our country, who engage in farming and live in villages – especially those who work in the rice-fields and perform the most important and difficult work of cultivating and harvesting the crop, have answered this objection, practically. They have shown that in numerous places a village-woman, while observing the Islamic Hijab, can work more than a man and better too – without the Hijab hampering or obstructing her work in the slightest.

Thirdly: Another objection which they level is that since Hijab establishes separation between men and women, it amplifies the greedy nature of man and instead of extinguishing it, only serves to inflame his covetousness, since:

أِلإِِنْسَانُ حَرِيصٌ عَلىَ ماَ مُنِعَ.

“People covet that which is forbidden for them.”

A comparison of our present society in which the Hijab is prevalent in all places – without exception – with the one that prevailed during the period of the satanic regime, which used to force the women to take off their Hijab will provide the answer to this objection, or more correctly, this sophism and fallacy.

Those days, every alley and neighbourhood was a centre of wickedness and depravity, and an ambience of incredible immorality prevailed within the households. Divorces were rampant, the number of illegitimate children was staggering and there were a thousand other curses.

We do not claim that all of these have been eradicated, but they have undoubtedly been greatly reduced and our society, in this regard, has regained its well-being. And if, Allah Willing, the state of affairs continues its course and all the other tangles come to order, our society, with respect to pureness of the households, and preservation of the merit and worth of women, shall come to achieve a desired and ideal state.

What Rights does Islam offer to Women?

June 29, 2014/in Ethics, home, Ladies, Lifestyle, Rights in Islam /by amin edrisi

With the onset of Islam and its special teachings, the life of women entered into a new phase – a phase which differed vastly from the previous one and became one in which women availed of all kinds of individual, social and human rights. The basis of Islamic teachings with respect to women is exactly what we read in the Noble Qur`an:

وَ لَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ

“…and they have rights similar to those against them in a just manner…”

i.e. the women possess rights and privileges in the same measure as the responsibilities which they shoulder within the society.

Islam considers a woman, just like a man, to possess a human soul, will and choice, and perceives her to be on the path of spiritual perfection, which is actually the purpose of human creation. It is for this reason that it has placed man and woman alongside each other, addressed them together:

ياَ أَيُّهَا النَّاسُ

and:

ياَ أَيُّهَا الَّذِينَ آمَنُوا

and imposed moral, educative and scientific curriculum upon both of them.

By means of verses such as:

وَ مَنْ عَمِلَ صَالِحاً مِنْ ذَكَرٍ أَوْ أُنْـثى‏ وَ هُوَ مُؤْمِنٌ فَأُولٌئِكَ يَدْخُلُونَ الْجَنَّةَ

“…and whoever does good, whether male or female, and he is a believer, these shall enter the garden.”

Islam has promised the benefits of complete prosperity to both the sexes.
By verses such as:

مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْـثى‏ وَ هُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَ لَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

“Whoever does good whether male or female and he is a believer, We will most certainly make him live a happy life, and We will most certainly give them their reward for the best of what they did.”2

it has elucidated that every man and woman, by adhering to and implementing the Islamic curriculum, can achieve material and spiritual perfection, and possess a pure, good life that is replete with ease and comfort.

Islam considers a woman, like man, to be completely free and independent, and the Noble Qur`an, by way of verses like:

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ

“Every soul is held in pledge for what it earns.”3

مَنْ عَمِلَ صَالِحاً فَلِنَفْسِهِ وَ مَنْ أَسَاءَ فَعَلَيْهَا

“Whoever does good, it is for his own soul, and whoever does evil, it is against himself.”4

It declares this freedom to be for all people – men and women.

We observe that the Islamic penal code sentences both genders with the same kind of retribution, as can be seen in the following verse and other similar verses:

الزَّانِيَةُ وَ الزَّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ

“The woman and the man guilty of adultery or fornication – flog each of them with a hundred whippings.”5

On the other hand, since independence is an inevitable consequence of (free) will and choice, Islam has also extended this independence to all monetary privileges, permitting women to enter into various kinds of monetary transactions and regarding her as the rightful owner of her income and investment. In Suratul Nisa we read:

لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا وَ لِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ

“Men shall have the benefit of what they earn and women shall have the benefit of what they earn.”6

In view of the fact that the word اکتساب (used in the verse) – unlike the word کسب – is used to denote acquisition of wealth, the use of this word conveys the meaning that the wealth which is acquired becomes associated with the person acquiring it7, and also taking into consideration the general rule:

أَلنَّاسُ مُسَلِّطُونَ عَلى أَمْوَالِهِمْ.‏

“All the people have authority over their own wealth”,

we can easily infer that Islam holds the fiscal independence of women in great esteem and does not differentiate between a man and a woman in this regard.

In short, Islam regards a woman as a fundamental element of the society and thus, she should not be treated as an entity that is lacking in will, and dependant upon or in need of a guardian.

One Should not Err With Respect to the Meaning Of ‘Equality’

The only thing that needs be taken into consideration – to which Islam has paid special attention but which some individuals reject out of excessive and imprudent sentimentality – is the issue of physical and psychological difference between man and woman, and the difference in their responsibilities.

We just cannot refute the reality that there exist vast physical and psychological differences between the two sexes, and since these are mentioned in various books it is not necessary that we repeat them here. However, a summary of all of them is as follows:

A woman is the base for man’s existence since the development of the children take place within her arms; hence just as she has been created physically to handle the tasks of bearing, developing and educating the coming generations, psychologically too she is in possession of a greater share of feelings and sentiments.

With the existence of these vast differences, can it be said that men and women must be in step with each other in all matters and should be absolutely equal in all affairs and issues?

Should we not champion the cause of justice in the society? But is justice other than that every person should adhere to his own responsibility and enjoy the benefits of the existential distinctions present within him?

Thus, is it not contrary to justice to involve and engage a woman in tasks that do not match and harmonize with her physical and psychological setup?

Here we observe that Islam, even as it voices support for justice and equality, grants precedence to man in some of the social tasks which demand asperity or meticulousness – such as guardianship of the house – and has allowed the woman to function as an assistant.

Both a ‘house’ and a ‘society’ are in need of an administrator, and the reins of administration should eventually end up in the hands of one person or else it would result in contest, chaos and confusion.

Under these circumstances, who is better suited for the task – a man or a woman? Impartial and unbiased computations reveal that the structural state of man demands that the administration and management of the family should be placed upon the man while the woman should act as his assistant.

Even though there are some who insist on ignoring these realities, the state of life prevalent in the present-day world and even within communities that have granted women complete freedom and equality, reveal that in practice the issue is exactly as has been stated above, although in speech the issue may be made to appear differently.8

The Spiritual Worth of Man and Woman

The Noble Qur`an perceives man and woman – with regards to their presence before Allah and with respect to achieving spiritual ranks under similar conditions – to be equal. It refuses to consider the dissimilarity in their sexes and the difference in the structure of their bodies, (which consequently manifest in the variation in their social responsibilities), as being indicative of a difference in them with regards to the achievement of human perfection; rather, in this regard, it considers them to be on par with one another and hence mentions them together.

Numerous verses of the Noble Qur`an were revealed at a time when a great number of the communities of the world had been reluctant to recognize the female species as a human being, regarding her as an accursed entity and a source of sin, deviation and death!

Many of the ancient communities even held the belief that a woman’s worship was not acceptable in the eyes of Allah. Many of the Greeks considered a woman to be a defiled entity and an evil handiwork of Satan. The Romans and some of the Greeks believed that basically females did not possess a human soul and as such, the human soul was specifically confined to the males!

Interestingly, till recently, Christian scholars in Spain engaged themselves in discussing whether women, like men, possessed human souls or not, and whether or not their souls would continue to live eternally after their deaths. After their discussions they eventually concluded that since a woman’s soul is an isthmus between an animal and a human soul, it cannot be eternal, save for the soul of Maryam J.

Here it becomes apparent how far from reality the allegation is, which some ignorant individuals level against Islam that it is a religion of males and not females. Generally speaking, if, due to physical and sentimental differences which exist within males and females, some differences in respect of social responsibilities are observed in the Islamic Laws, it does not by any means, diminish the spiritual worth of a woman. There exists no difference between a man and a woman in this regard; the doors of success and prosperity lay equally open for both of them, just as we read in the Qur`an:

بَعْضُکُمْ مِنْ بَعْضٍ

“All are from one species and one society.”

What is the Philosophy behind the Prohibition of Battles in the Holy Months?

June 29, 2014/in home, Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

In verse 36 of Suratul Taubah, we read:

إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللٌّهِ إِثْـنَا عَشَرَ شَهْراً فِي كِتَابِ اللٌّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَ الأََرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ‏

“Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth, of these four being sacred.”

The question that is propounded here is: Why are Muslims prohibited to wage battles in the four months (Dhul Qa’dah, Dhul Hijjah, MuHarram and Rajab)?

Prohibition of battles in these four months is one of the ways to bring to conclusion long-drawn and protracted battles, and a means of invitation towards peace and reconciliation. With the laying down of arms, the dying down of the sound of clashing of swords and whistling of arrows, and the presence of an opportunity for thought and reflection, there is a strong possibility that the battles may come to an end.

There is a vast difference between a persistent and continued confrontation and a renewed start following a lull – the latter being much more difficult and severe. We cannot forget how difficult it had been during the Vietnam War, to bring about a ceasefire for a period of 24 hours for the start of the Christian New Year – or in other similar instances.

On the other hand, Islam has announced for its followers a ceasefire of four months in every year, and this itself is an indication of its peace-loving nature. But as we previously mentioned, if the enemy desires to misuse this Islamic ruling and trample the sanctity of these holy months, the Muslims have been granted permission to retaliate in a likewise manner.

What is Jizyah and What is its Philosophy?

June 28, 2014/in Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

Jizyah is derived from جَزاَء and refers to the money taken from the non-Muslims, who are under the protection of the Islamic government. It has been named so because it is paid by the non-Muslims to the Islamic government as recompense for the protection granted to them with respect to their lives and properties (as stated by Raghib, in his book al-Mufradat).

It is a kind of an Islamic poll tax that is associated with individuals – not land or wealth; in other words, it is a yearly computation.

Some people are of the opinion that its root is of non-Arabic origin and has been derived from the ancient Persian word کزيت, which means tax taken to strengthen the army. However, numerous others believe that this word is totally Arabic of origin and, as we have previously mentioned, taken from جزاء, in view of the fact that the tax was a compensation for the security provided by the Islamic government to the religious minorities.

Jizyah also existed prior to Islam and it is the view of some people that the first person to levy it was Anushirwan, the Sassanide king. But even if we do not consider this to be the case, he was certainly one who did levy this tax upon his people. He would take varying amounts of 4, 6, 8, or 12 dirhams as a yearly tax from all individuals who were between the ages of 20 and 50, except the functionaries of the government.

The main philosophy behind this tax has been explained as follows: Defending the existence, independence and security of a nation is the responsibility of all the individuals of that nation. Now, if one group comes forward to practically shoulder this responsibility (in the form of soldiers), whilst another group, due to its involvement in work and trade, is unable to stand alongside the soldiers, then, it is the responsibility of this second group to pay for the expenses of the soldiers and security forces in the form of a per capita tax, in the year.

We have evidence which attest this philosophy to be true in the case of Jizyah – be it before the arrival of Islam or after.

The age-group of those who had to pay Jizyah during the rule of Anushirwan – as has been previously stated by us (between 20 and 50 years) – is an articulate testimony in this regard, since people in this age-group possess the strength and ability to carry weapons, and to help out in maintaining the independence and security of a nation. But being engaged in work and trade, they used to pay the Jizyah instead.

Another testimony in this regard is the fact that in Islam, it is not necessary for the Muslims to pay Jizyah. This is because Jihad is obligatory upon everyone and when the occasion demands, everyone must step out into the battle-field to stand up against the enemy. Since the religious minorities are exempted from Jihad, they must pay Jizyah in order that, in this way, they (too) have a part in safeguarding the security of the Islamic nation in which they lead a life of peace and tranquillity.

In addition to this, the exemption of ladies, children, the old and the blind of the religious minorities from paying Jizyah is yet another proof in this regard.

From what has been mentioned, it becomes plain that Jizyah is just a kind of monetary assistance paid by the People of the Book vis-à-vis responsibility, which the Muslims have shouldered with respect to safeguarding their lives and possessions.

Thus those people who have regarded Jizyah as a kind of ‘subjugation of rights’, have not taken into consideration the spirit and the idea that lie behind it. They are oblivious of the fact that when the Ahlul Kitab (People of the Book) enter into the category of Ahlul Dhimmah (protected people), the Islamic leadership is obliged to grant them protection from every kind of aggression and harassment.

Bearing in mind that against the payment of Jizyah, in addition to availing protection and security benefits, they do not possess any other obligation such as participation in battles or involvement in other defensive and security affairs, it is obvious that their responsibility towards the Islamic government is much lighter than that of the Muslims.

It follows that by paying a meagre annual amount, they avail themselves of all the benefits of the Islamic government as do the Muslims while, at the same time, they are not exposed to any danger.

This philosophy can be corroborated by examining the covenants established during the period of the Islamic government between the Muslims and the People of the Book in connection with Jizyah, in which it has been expressly stated that the People of the Book were obliged to pay the Jizyah and in return, the Muslims were obliged to guarantee their safety, to the extent that even if some enemy happened to attack them, the Islamic government would be duty-bound to defend them!

These covenants are numerous in number and, as an example, we present below the covenant, which was entered into between Khalid b. Walid and the Christians living around the Euphrates. The text of the covenant is as follows: “This is a letter from Khalid b. Walid to Saluba15 and his companions. I hereby enter into a covenant of Jizyah and defence with you, and in exchange for it you shall avail of the benefit of our support. As long as we continue to support and defend you, we shall possess the right to take Jizyah from you and if not, then we shall have no right to take it. This covenant has been written in the month of Safar, twelve years after the migration (Hijri).”16

Interestingly, we observe that whenever there was a failure or neglect in supporting or defending them, the Muslims would either return the Jizyah to them or not collect it from them at all!

It is also necessary to note that the measure of Jizyah is not fixed and defined – rather, it depends upon the ability of those paying it. However, Islamic history reveals that a small amount would usually be specified, and at times this would not exceed one dinar a year. Occasionally the covenant even contained the condition that those paying the Jizyah were obliged to pay it in the measure of their means and ability.

The above discussion serves to clear the various objections and caustic criticisms levelled at this islamic ruling, and establish that this is a ruling that is both just and logical.17

How does Islam attest slavery?

June 28, 2014/in Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

Some people criticize Islam as to why this divine religion, with all its distinguished human values, did not abrogate slavery in its entirety and announce the freedom of all slaves by means of one decisive and general decree.

It is true that Islam has made numerous recommendations with respect to slaves, but what is of prime importance is their unconditional liberty and freedom. Why should a human be owned by another human and lose his freedom – the greatest divine gift?

In one short sentence it can be said that Islam has chalked out an accurate schedule for the freedom of slaves such that eventually not only would all of them gradually become free, but at the same time, this would take place without causing any adverse reaction within the society. In one short sentence it can be said that Islam has chalked out an accurate schedule for the freedom of slaves such that eventually not only would all of them gradually become free, but at the same time, this would take place without causing any adverse reaction within the society.

Islam’s Strategy for Liberating Slaves

Something that is not usually taken into account is that if an erroneous system penetrates into a society, it takes time to uproot it, and any uncalculated step would only yield an opposite result. This is similar to a person, who is afflicted with a dangerous disease which has reached a very advanced stage of its existence, or an addict, who has been addicted to drugs for decades; in such cases, it is imperative to employ phased and scheduled programs.

Speaking more plainly, if Islam, by means of one general order, had ordered the people to free all the slaves in one stroke, it was possible that most of the slaves might have possibly perished since, at times, they constituted nearly half of the population of the society. Coupled with this was the fact that, they had no source of income, no independent work, no dwelling and no means to lead their lives.

If all the slaves were to have become free on one day and at one particular hour, a huge unemployed group would have suddenly manifested itself within the society such that not only would it have placed itself in difficulty and endangered its own existence, but would have also thrown the entire discipline and order of the society into disarray. This is because when they experienced the pressures of deprivation, they would have had to resort to violence and aggression, and this would have led to dissension, skirmishes and bloodshed.

Therefore, it was vital that they became free and got absorbed into the society, gradually, so that neither did their own lives fall into peril nor did they threaten the peace and security of the society – and it was this calculated strategy that Islam pursued.

There are several parts to this strategy and the most important points from each of them shall be listed here, although briefly, since a detailed explanation demands that a separate and independent book is written for the purpose.

The First Part: Eliminating the Sources of Slavery

Throughout the ages, there have been numerous factors and causes of slavery. Debtors who were unable to pay off their debts, and prisoners of war, landed up as slaves. Power and strength provided a license for procuring slaves. Powerful nations would send their forces armed with various weapons to the backward nations of the African continent and other such regions, subjugate their inhabitants into captivity, transferring them in groups, by means of ships, to the markets of Asian and European countries.

Islam put its foot down upon these means and approved only one instance for slavery – prisoners of war. In addition, even this was not obligatory; it granted permission that, in accordance with the general welfare and expediencies they could be set free, either unconditionally or after payment of ransom.

In those days there were no prisons in which the prisoners of war could be held till their affairs were sorted out and hence, there lay no alternative except to retain them, by distributing them amongst the families as slaves.

It is self-evident that when these circumstances change, there exists no reason for the leader of the Muslims to adhere to the ruling of slavery in connection with the prisoners of war; rather, he is at liberty to set them free by way of favour or ransom. In this regard, Islam has authorized the leader of the Muslims to take into consideration the general welfare and all-round interests and then choose the course of action necessary. In this manner, the causes leading to further slavery were almost completely eliminated.

The Second Part: Opening the Door Towards freedom

Islam has chalked out an elaborate program for the freedom of slaves, and had the Muslims acted upon it, it would not have been very long before all the slaves had become free and absorbed within the Islamic society.

The main points of this program

1. One of the eight instances in which zakat can be expended in Islam is purchasing slaves and setting them free.3 In this manner, a perpetual and continuous budget from the Public Treasury has been allocated for this purpose and which shall continue till the complete freedom of all slaves is achieved.

2. In pursuance of the objective, provisions exist in Islam which permit the slaves to enter into an agreement with their masters and purchase their freedom by paying them from the wages which they earn (in Islamic jurisprudence, an entire chapter titled Mukatabah, has been devoted to this issue).4

3. Freeing slaves is regarded as one of the most important acts of worship in Islam and the Infallibles (a.s) always led the way in this issue, to the extent that in connection with Imam ‘Ali (a.s) it has been recorded that:

أَعتَقَ أَلفاً مِنْ كَدِّ يَدِهِ.

“He freed a thousand slaves by means of his wages (which he used to earn).”5

4. The Infallibles G used to free slaves at the slightest of excuses so that it serves as an example for the others, to the extent that when one of the slaves of Imam Baqir (a.s) performed a good deed, the Imam (a.s) said:

فَاذْهَبْ فَأَنْتَ حُرٌّ فَإِنِّي أَكْرَهُ أَنْ أَسْتَخْدِمَ رَجُلاً مِنْ أَهْلِ الْجَنَّةِ.

“Go, you are now free for I do not approve of a person from the inmates of Paradise to be my slave (and serve me).”6

It has been narrated in connection with Imam Sajjad (a.s) that once, his servant was in the process of pouring water over his (a.s) head when the vessel slipped from his hand and injured the Imam (a.s). The Imam (a.s) looked up at the servant whereupon, the servant recited:

وَ الْكَاظِمِينَ الْغَيْظَ

“…and those who restrain (their) anger.”7

Hearing this, the Imam (a.s) said: I have restrained my anger. The servant recited further:

وَ الْعَافِينَ عَنِ النَّاسِ

“…and pardon other people.”

The Imam (a.s) said: May Allah forgive you. The servant continued:

وَ اللٌّهُ يُحِبُّ الْمُحْسِـنِينَ

“…and Allah loves the doers of good (to others)”

whereupon the Imam (a.s) said: ‘Go. For the sake of Allah, you are (now) free.’8

5. In some of the traditions it has been stated that the slaves, after a period of seven years, would become free automatically, as we read in a tradition that Imam as-sadiq (a.s) said: One, who is a believer, becomes free after seven years – irrespective of whether his master approves of it or not. It is not permissible to extract services from a slave, who is a believer, after seven years.9

In this very chapter there is a tradition from the Noble Prophet (s.a.w) wherein he (s.a.w) says:

مَا زَالَ جَبْرَئِيلُ يُوصِينِي بِالْمَمْلُوكِ حَتَّى ظَنَنْتُ أَنَّهُ سَيَضْرِبُ لَهُ أَجَلاً يُعْتَقُ فِيهِ.

“Jibra`il used to make recommendations to me, with respect to the slaves, so often that I was given to suppose that he would shortly stipulate a time-period after which they would (automatically) become free.”10

6. If a person, who owns a slave in partnership, liberates him in the ratio of his share in the partnership, he is obliged to purchase the remaining part of the slave and liberate him fully.11
Moreover, if a person who owns a slave fully, frees a portion of the ownership, this freedom permeates into the other portions too and the slave becomes completely free, automatically!12

7. Whenever one becomes the owner of one’s father, mother, grand-fathers, sons, paternal and maternal uncles and aunts, brothers, sisters or nephews, they immediately (and automatically) become free.

8. If a master fathers a child by way of his slave-girl, it is not permissible for him to sell her and she must be later set free by utilizing the son’s share of the inheritance.
This issue became a cause for the freedom of a great number of slave-girls, since many of the slave-girls were like wives for their masters and had children from them.

9. In Islam, expiation of many of the sins has been stipulated by freeing slaves (expiation for unintentional murder, intentional abandonment of fasts, and for (breaking an) oath are some examples of this).

10. Some exceptionally harsh punishments have been singled out (by Islam) whereby if a master were to subject his slave to any of these, the slave would automatically become free.1314

What purpose does Islam seek to achieve by Jihad?

June 28, 2014/in Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

The Islamic Jihad can be classified into three categories.

The ‘Initiating’ and ‘Liberating’ Jihad

Allah has prescribed a set of orders and chalked out programmes for the development, freedom, comfort, happiness and prosperity of man, and has entrusted unto His prophets the responsibility of communicating these to the people. Now, if an individual or a group of individuals regard the communication of these orders detrimental to their personal lowly interests and endeavour to obstruct the prophets in fulfilling their divine responsibilities, the prophets possess the right to remove the obstructions lying in their path, initially by utilizing peaceful means and if not possible, then by use of force, in order to acquire for themselves the freedom to propagate (the commandments of Allah).

In other words, in every society, people have the right to listen to those who invite them towards the path of Truth, and possess freedom to accept their invitation. But if some individuals deprive them of their legitimate right and inhibit them from hearing the truth and becoming freed from their mental and social captivity and slavery, the followers of these divine programmes possess the right to utilize every means at their disposal in order to achieve this freedom. It is here that the necessity of the Initiating Jihad in Islam and other divine religions becomes manifest.
Similarly, if some individuals were to compel the believers to revert to their original religion, every means could be employed for repelling such compulsions too.

The ‘Defensive’ Jihad

At times it so happens that a battle is imposed upon an individual or a group such that they find themselves as the object of a calculated and/or a surprise attack. In such an instance, all divine and man-made laws permit the persons attacked to defend themselves and employ every available means to protect themselves. This kind of Jihad is referred to as the defensive Jihad; the battles of Ahzab, Uhud, Mutah, Tabuk, Hunain and some other Islamic battles are examples of this category of Jihad which were defensive in nature.

Jihad for the ‘Eradication of Polytheism and Idolatry’

Although Islam invites the people to select this religion – the last and the most exalted of all religions – nonetheless, it also respects the freedom of belief and it is for this reason that it grants the communities, which possess divine books, sufficient opportunity so that, after study and reflection, they may accept the religion of Islam. But if they do not do so it looks upon them as a confederate and by placing some specific conditions, which are neither intricate nor difficult, endeavours to have a peaceful co-existence with them.

However, the issue of polytheism is different since it is neither a religion nor a doctrine and so it cannot be looked upon with respect and esteem – rather, it is a kind of superstition, deviation and foolishness. In reality, it is a kind of mental and moral sickness, which ought to be uprooted.

The use of the terms ‘freedom’ and ‘respect’, in connection with the views of others, is applicable if the views or the beliefs are at least based upon a foundation. However, deviation, superstition and sickness are not something that can be treated as respectable, and it is due to this that Islam has ordered idolatry to be uprooted from the human society, even at the cost of warfare; if idol temples and their evil influences cannot be brought down and destroyed by peaceful means, then they should be uprooted by means of force.

From what has been mentioned above, the answer to the venomous propaganda of the Church becomes plainly evident since a sentence more explicit than:

لاَ إِكرَاهَ فِي الدِّينِ

“There is no compulsion in (acceptance) of the religion.”

which appears in the Qur`an, cannot be found in this regard.

Of course, for the purpose of distortion, these people focus their attention upon the battles of Islam; however, a study of these battles clearly reveal that while some of these were purely defensive in nature, others – that belonged to the category of initiating Jihad – were not initiated with the objective of conquering lands and forcing the people into the religion of Islam but instead, for overturning incorrect and oppressive regimes, and providing opportunity to the people to freely study and review the religion and modes of social lifestyle.

Islamic history is a living testimony to the above, since it has been observed repeatedly that when the Muslims conquered cities they would grant freedom to the followers of other religions (just as they would do to the Muslims) and these people even performed their acts of worship and observed their religious ceremonies unhindered. If a limited tax, by the name of Jizyah, was taken from them, it was for the purpose of providing social security and covering the expenses of the security forces, since their lives, properties and womenfolk were under the protection of Islam.

Those people who deal with the history of Islam, are aware of this reality and even the Christians, who have written books on Islam, have acknowledged this issue. For example, in the book La Civilisation des Arabes we read: “The Muslims were so lenient towards the other communities that the religious leaders of these communities had the permission to organize their own religious gatherings.”

In some historical accounts it has been reported that a group of Christians, who had arrived in the presence of the Noble Prophet for the purpose of research and investigation, performed their religious ceremonies in the Mosque of the Noble Prophet (s.a.w) in the city of Madinah – freely and unchecked!

What is the secret and philosophy of Hajj

June 28, 2014/in home, Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

There are four dimensions associated with this great act of worship – each one more deep-rooted and beneficial than the other.

The Ethical Dimension

The most important philosophy of Hajj is the ethical transformation which it induces within man. The ritual of ‘ihram’ entirely removes man from material ostentations, external distinctions, extravagant clothing and ornaments. By prohibiting pleasures and engaging him in self-rectification – one of the duties of a ‘muhrim’,1 it distances him from the material world and engrosses him in a world of light, purity and spirituality. Consequently, it causes those who, in ordinary circumstances, find themselves weighed down by the burden of make-believe distinctions, ranks and honours, to suddenly feel light, easy and relaxed.

Subsequently, the performance of the other rituals of Hajj, one after the other, continually brings man closer to his Lord, strengthens his spiritual connection with Him, distances him from his gloomy and sinful past, and guides him towards a bright, luminous and pure future.

Every step of the Hajj-rituals is reminiscent of the events associated with Ibrahim (a.s), Isma`il (a.s) and his mother Hajar J, and personifies before man their self-sacrifice, altruism and struggle (in the path of Allah). The city of Makkah in general, and the Masjidul Haram, the Ka’bah and the place of circumambulation in particular, bring to mind the memories of the Noble Prophet (s.a.w), the holy Imams (a.s) and the struggle of the Muslims during the period of early Islam. As a result, this ethical transformation tends to be deeper and more profound such that in every corner of Masjidul Haram and the city of Makkah, man visualizes the faces of the Noble Prophet (s.a.w), ‘Ali (a.s) and the other holy Imams G, and hears the enthusiastic slogans of their mission.

Indeed, all these together pave the way for an ethical revolution within hearts that are receptive and in a manner that is indescribable, and causes man to turn over a new leaf and opens up a new chapter in his life. It is not without reason that we read in our traditions that one, who performs Hajj, completely and perfectly…

يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ‏.

“Becomes free of sins just as he was on the day when his mother gave him birth.”2

Truly, Hajj is a second birth for the Muslims – a birth which is the beginning of a new human life.

It is needless to mention that these effects and benefits, and those that we shall mention later, are neither for those who only content themselves with its exterior leaving aside its core, nor for those, who only view it as a means for recreation, tourism, pretension, dissemblance and acquiring personal material items – never acquainting themselves with its spirit and essence. Their share would only be that which they had set out to achieve!

The Political Dimension

As has been stated by one of the renowned Islamic jurisprudents, the Hajj rituals, apart from putting on display the most sincere and profound acts of worship, are also the most effective means for advancing the political objectives of Islam.

The essence of worship is attention towards Allah, while the essence of politics is attention towards the ‘creation of Allah’ – and these two aspects are observed to be as closely intertwined in Hajj as the yarns in a fabric!

Hajj is an effective factor in establishing unity amongst the ranks of the Muslims.

Hajj is an instrument to combat nationalistic and racial fanaticism, and oppose confinement (of the Muslims) within their geographical boundaries.

Hajj is a means for eliminating the shackles of censorship and breaking the stranglehold of the oppressive leaderships prevalent in the Islamic nations.

Hajj is a tool for transferring news of political affairs of the Islamic nations from one corner of the globe to another, and finally, it is an effective means for breaking the fetters of captivity and colonialism, and liberating the Muslims.

Consequently, during the period when oppressive tyrants like those belonging to the Umayyad and the ‘Abbasid dynasties ruled over the Islamic regions and kept every kind of interaction between the various segments of the Muslims under close scrutiny in order to crush any kind of liberty-seeking uprising, the advent of the season of Hajj was an opening towards freedom, interaction between various segments of the great Islamic society and discussion of various political issues.

One can see why the Commander of the Faithful (a.s), expounding the philosophy that lay behind every act of worship in connection with Hajj, states:

أَلْحَجَّ تَقْوِيَةً لِلدِّينِ‏.

“Allah has ordained (the rituals of) Hajj for the purpose of strengthening the religion.”3

Again, it is not without reason that an eminent non-Muslim statesman has stated: Woe unto the Muslims if they do not perceive the meaning (and significance) of Hajj and woe unto their enemies if they (the Muslims) ever happen to perceive it.

Even in the Islamic traditions Hajj has been regarded as the Jihad of the feeble ones. It is a Jihad in which even the old and weak men and women can join and have a contribution in exhibiting the greatness and grandeur of the Islamic ummah. By standing in circles around the holy Ka’bah and attesting to Allah’s unity and greatness, they cause the hearts of the enemies of Islam to palpitate in trepidation.

The Cultural Dimension

The interaction between the various segments of the Islamic society during the season of Hajj can turn out to be the most effective factor for cultural exchanges and transfer of thoughts and ideas. This is especially so because the grand gathering of Hajj is in reality, a true and natural representation of all the segments of the Muslims of the world (as there is no forced, forged or artificial factor involved in the selection of those proceeding for Hajj.

The pilgrims are individuals who come from all segments, races and languages associated with the Muslims all over the world, who have gathered under one roof). Thus we read in the traditions: One of the benefits of Hajj is the spread of the traditions of the Noble Prophet (s.a.w) throughout the entire Islamic world.

Hisham b. Hakam, one of the learned companions of Imam as-sadiq (a.s) says: I questioned the Imam (a.s) about the philosophy that lay behind the performance of Hajj and the circumambulation of the Ka’bah whereupon he (a.s) replied: “Allah created the servants … and for the welfare of their worldly and religious affairs, He sent down His commandments for them – one of them being the congregation of the people from the East and the West (for the Hajj rituals).

This, in order that the Muslims become acquainted with one another, become aware of the states of each other, and (so that) every group transfers its business investments from one city to another … and in order that the memories and traditions of the Noble Prophet (s.a.w) become known, and the people bring them to mind and do not forget them.”4

It was on this basis that the Muslims, during the suffocating eras in which the tyrannical caliphs and rulers had prohibited them from spreading these rulings, made use of this opportunity (of Hajj) to interact with the Imams G and eminent religious scholars for solving their problems, understanding the rulings of Islam and comprehending the traditions and customs of the Noble Prophet (s.a.w).

On the other hand, Hajj possesses the ability to be transformed into a gigantic cultural assembly in which scholars and intellectuals of the Islamic world, come together for a few days in Makkah, propounding their thoughts and exhibiting their creativity before the others.

Essentially, one of the great catastrophes is that the boundaries between the Islamic nations become the cause for them to separate from each other, culturally. As a consequence, Muslims of each nation only reflect upon their own selves and their own state of affairs, and this is something that effectively works towards dismembering and dissecting the single Islamic society; indeed, Hajj has the ability to stem this evil outcome.

How beautifully has Imam as-sadiq (a.s) stated in that tradition of Hisham b. Hakam when he said: “If all the people were to be concerned only about their respective countries and the problems existing therein, all of them would suffer destruction, their countries would face ruination, their benefits and welfare would be lost, and realities would become obscured and concealed.”

The Financial Dimension

Contrary to what some people imagine, utilizing the great assembly of Hajj for strengthening the financial foundations of the Islamic nations is not inconsistent with the spirit of Hajj. Instead, according to the Islamic traditions, it constitutes one of the philosophies for it.

What harm is there if the Muslims in that great gathering, were to lay the foundations of a common and associated Islamic market, and pave the way for commercial transactions amongst themselves in a manner in which neither do their profits enter the pockets of their enemies nor does their economy become dependent upon the others? An act of this type would not be called ‘craving for the world’ but rather, it would constitute an act of worship and Jihad (in the way of Allah).

In that tradition of Hisham b. Hakam from Imam as-sadiq (a.s), an express reference has been made towards this aspect that one of the objectives of Hajj is strengthening the commerce of the Muslims and facilitating economic association and cooperation amongst them.

In another tradition, Imam as-Sadiq (a.s), interpreting the verse…

لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ‏

“There is no blame on you in seeking bounty from your Lord.”5

… says: The meaning of this verse is ‘seeking livelihood’.

إِذَا أَحَلَّ الرَّجُلُ مِنْ إِحْرَامِهِ وَ قَضَى فَلْيَشْتَرِ وَ لْيَبِعْ فِي الْمَوْسِمِ.

“And when a person comes out of his iHram and completes the Hajj, he should conduct business transactions during the season of Hajj (for instead of being a sin it carries rewards.)”6

This meaning is also witnessed in a tradition7 from Imam ‘Ali b. Musa al-Ridha (a.s) which explicitly enumerates the philosophies and objectives underlying the rites of Hajj; in the tradition, the Imam (a.s) recites the following verse of the Noble Qur`an:

لِيَشْهَدُوا مَنَافِعَ لَهُمْ‏

“That they may witness advantages for them”8,

A reference to the fact that the verse alludes to the spiritual benefits as well as the material ones – although both of them, from one perspective, can be looked upon as being spiritual in nature.

In short, if this great worship were to be utilized correctly and perfectly, and the pilgrims of the House of Allah, at a time when they are active and their hearts are emotionally ready in that holy land, were to make use of this great opportunity for solving the various problems that plague the Islamic society by establishing various political, cultural and mercantile assemblies, it would surely serve to untie the knots and solve the problems. Perhaps this is why Imam as-sadiq (a.s) has said:

لاَ يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ.

“The religion shall continue to stand as long as the Ka’bah continues to do so.”9

Imam ‘Ali (a.s) too has said:

أَللٌّهَ اللٌّهَ فِي بَيْتِ رَبِّكُمْ فَلاَ يَخْلُو مِنْكُمْ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا.

“Fear Allah in the matter of His House (Ka’bah)! Do not desert it for if it is deserted, divine reprieve shall be taken away from you.”10

In view of the immense significance of the above issue, in the Islamic sources of traditions a separate chapter has been devoted to the ruling that if it were to ever happen that in a particular year the Muslims decide to refrain from going for Hajj, it would become obligatory upon the Islamic government to send them to Makkah by means of force!1112

Hajj, An Important Worship for Human Development

The journey for Hajj is a divine one and, in reality, a great migration; an expansive field for self-development, self-rectification and the Greatest Battle (Jihad-e-Akbar).

The Hajj rituals collectively are an act of worship profoundly associated with the struggle of Ibrahim (a.s) his son Isma`il (a.s) and his wife Hajar and if we were to remain heedless of this aspect while studying the secrets and objectives of Hajj, many of its rites and rituals would only float before us as enigmas; the solution to this lies in keeping this deep association within our sights during the course of the study.

When we come to the sacrificial grounds in Mina, the innumerable sacrifices performed there leave us amazed and perplexed; basically, is it possible for animal-sacrifice to be a part of the rituals associated with an act of worship?

But when we bring to mind the incident of Ibrahim (a.s) when he sincerely endeavoured to sacrifice his nearest and dearest one in the path of Allah subsequent to which the sacrifice at Mina came into existence in the form of a custom, we comprehend the philosophy lying behind it.

Offering sacrifice, in reality, implies one’s total disregard for everything else when striving in the way of Allah and is a demonstration of cleansing one’s heart from everything other than Allah. The reformative and educative effects of these rites can be derived in sufficient measure only when the entire scenario of the sacrifice of Isma`il (a.s) andfs the spiritual state of the father and the son leading up to the sacrifice is incarnated before man’s eyes and this spiritual state casts its influence upon him.13

When we proceed towards Jamarat (three stone pillars, which the pilgrims strike with pebbles – each one to be struck with seven pebbles – in a special ritual of Hajj), the rituals there appear enigmatic and inexplicable to us and we are given to wonder as to what could be the idea behind stoning a lifeless stone pillar and what problem could such an act possibly solve?

However, when we bring to mind the struggle of Ibrahim (a.s) – the champion of monotheism – against the whisperings of the Satan, who appeared before him on three occasions – each time seeking to weaken his resolve and distract him from the Jihad-e-Akbar (The Greatest Battle) – and on each occasion Ibrahim (a.s) repelled him by means of stones, these rites appear more meaningful and comprehensible to us.

These rituals convey the meaning that: Throughout your lives, all of you too, are in confrontation with the whisperings of the Satans during the Jihad-e-Akbar (Greatest Battle), and until you do not stone them and drive them away, you shall never be victorious. If you desire that Allah, just as He had sent His salutations upon Ibrahim (a.s) and made his name and doctrine eternal, should also cast His look of grace and favour upon you, then you must follow his (a.s) path too.

When we arrive at safa and Marwah where we observe the people repeatedly moving to and fro between one small mountain and another even smaller one without getting anything – at times walking and at times running – we are surely overtaken by astonishment as to what kind of ritual this is and what could it possibly mean and signify.

But then, when we bring to mind the efforts of Hajar for saving the life of her suckling child in that hot and scorching desert, and how Allah, after her sincere efforts, granted her wish by making the water of Zamzam to flow from beneath the foot of her new-born child, the clock suddenly turns back for us, the curtains tend to get lifted and we find ourselves near Hajar, accompanying her in her quest and efforts. In the path of Allah, one cannot hope to attain any rank and status without exertion and effort!

From what we have presented above, it can be easily concluded that Hajj should be taught in this manner; the memories of Ibrahim (a.s) his son and his wife should be personified step by step so that not only is the philosophy of Hajj perceived and comprehended, but also its profound ethical effects illuminate and influence the souls of the pilgrims – for without these effects the entire Hajj is nothing but a mere façade.14

—————————————————————————————

1. One who has worn the ihram. (Tr.)
2. Bihar al-Anwar, vol. 99, pg. 26
3. Nahj al-Balagha, Saying 252
4. Wasa`il ash-Shia, vol. 8, pg. 9
5. Suratul Baqarah (2), Verse 198
6. Tafsir ‘Ayyashi, as stated by Tafsir al-Mizan, vol. 2, pg. 86
7. Bihar al-Anwar, vol. 99, pg. 32
8. Suratul Hajj (22), Verse 28 (Tr.)
9. Wasa`il ash-Shia, vol. 8, pg. 14
10. Nahj al-Balagha, letter 47
11. Wasa`il ash-Shia, vol. 8, pg. 15 (The Chapter of ‘Obligation Upon The Governor To Compel The People For Hajj’)
12. Tafsir-e-Namunah, vol. 14, pg. 76
13. Unfortunately, of late, the sacrificial rites have come to acquire an undesirable form and the Islamic scholars must strive to rectify it.
14. Tafsir-e-Namunah, vol. 19, pg. 125

What is the philosophy behind (the payment) of Zakat?

June 28, 2014/in home, Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

It is obvious for three reasons that the role of the public treasury and zakat (which is one of the sources of income for it), is of extreme importance. Firstly, Islam did not manifest itself as an ethical, philosophical or theological doctrine but rather, came forth as a comprehensive religion that catered for all the material and spiritual needs of the people. Secondly, Islam, from its very onset during the time of the Noble Prophet (s.a.w), had always been associated with the establishment of a government, and thirdly, Islam pays special attention to supporting the underprivileged ones and combating class difference in the society.

Without any doubt, every society has its share of people who are incapacitated, diseased, handicapped, orphans without guardians and the like, who need to be cared and looked after.

In addition, in order to protect the society from the evil intentions of enemies it is in need of an army, whose expenses are covered by the government. Similarly, there is also the need for funds to be allocated for the employees of the Islamic government, judges, religious centres and, advertising and promotional equipments, which cannot be organized and regulated without an assured and disciplined monetary support.

For this reason, the issue of zakat, which in reality is regarded as a kind of ‘tax on income and production’ and ‘tax on stagnant wealth’, acquires great significance in Islam, to the extent that it is even placed at par with the most important acts of worship – on numerous occasions it has been mentioned together with the prayers and has even been regarded as a condition for the acceptance of the prayers!

We even read in the Islamic traditions that if an Islamic government seeks zakat from some individuals and they stand up against the government and refuse to pay it, they shall be regarded as apostates. Furthermore, in spite of repeated counselling, they refuse to back down from their stubborn stance, it is permissible to use military force against them. The incident of the People of Raddah is well known in Islamic history. It is about a group of people who refused to pay their zakat after the demise of the Noble Prophet (s.a.w), whereupon the Caliph of the time initiated a military campaign against them. Even Imam ‘Ali (a.s) had endorsed this expedition and had been one of the commanders on the battle-field.

In a tradition, Imam as-sadiq (a.s) states:

مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ فَلَيْسَ بِمُؤْمِنٍ وَ لاَ مُسْلِمٍ وَ لاَ كَرَامَةَ.

“One, who withholds (even) one carat of zakat, is neither a Mu’min nor a Muslim and possesses no esteem and value!”1

Interestingly, it can be concluded from the traditions that the measure of zakat has been so meticulously evaluated in Islam that if all the Muslims were to pay their zakat completely and correctly, not a single poor and destitute person would exist in the entire Islamic nation!

Imam as-sadiq (a.s) says: If all the people were to pay the zakat of their wealth, not a single Muslim would be left indigent and needy. People do not turn needy, destitute, hungry and bare except due to the transgressions of the affluent ones!2

From the traditions it can also be deduced that payment of zakat becomes a reason for the protection of proprietorship and strengthening of its foundation, such that should the people become heedless of this important Islamic principle, divisions and schisms would erupt amongst the groups in such a great measure that even the properties of the affluent ones would fall in jeopardy.

It has been narrated that Imam Musa b. Ja’far (a.s) said:

حَصِّنوا أَمْوَالَكُمْ بِالزَّكَاةِ.

“Protect your possessions by means of zakat.”3

The above meaning has also been conveyed in other traditions that have been reported from the Noble Prophet (s.a.w) and the Commander of the Faithful (a.s).4

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1. Wasa`il ash-Shia, vol. 6, pg. 20, Chapter 4, no. 9
2. Ibid., vol. 6, pg. 4 (Chapter 1 of the Chapters of Zakat, no. 6)
3. Ibid., vol. 6, pg. 6 (no. 11)
4. Tafsir-e-Namunah, vol. 8, pg. 10

Is allocation of one half of Khums for the Bani Hashim not favouritism?

June 28, 2014/in home, Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

Some people are of the impression that this Islamic tax, which covers twenty percent of most wealth and one half of which has been apportioned for the sadat,1 is a kind of familial distinction and smells of nepotism and favouritism – an aspect that is incongruous with the universal nature of Islam and it’s spirit of social justice.

Those who harbour such views have not studied the conditions and specifics of this ruling completely, for the answer to this objection, in it’s entirety, lies in them.

Firstly, one half of the khums associated with the descendants of the Noble Prophet (s.a.w) and the Bani Hashim must be given exclusively to the impoverished ones from amongst them and that too, only in the measure sufficient to fulfil their needs for one year (not more)! Thus, the only ones who can utilize it are those, who are either sick and cannot work, or infant orphans and those who, due to certain reasons, cannot make both ends meet.

Therefore, those who are capable of working (in actuality or in potential) and are able to procure an earning, sufficient for leading their lives, do not have the right to make use of this portion of the khums. It follows that the commonly held view among the general masses that the descendants of the Noble Prophet (s.a.w) can utilize khums, however well off they might be, is improper and totally baseless and unfounded.

Secondly, the impoverished and the underprivileged ones from amongst the sadat and the Bani Hashim do not have the right to use zakat; instead they can only utilize this portion of khums.2

Thirdly, if the share of the sadat, which is one half of the khums, happens to exceed the needs of the sadat actually present, this surplus should be put into the public treasury to be put to other uses. On the contrary, if that portion is insufficient to fulfil their requirements then they must be provided for, either from the public treasury or from the zakat.

In view of the above three points it is quite clear that no differentiation has been exhibited between the sadat and the non-sadat, materially.

The needy non-sadat can procure their yearly expenses from zakat but are deprived of khums, whereas the indigent sadat can procure theirs from khums but, in turn, remain deprived from zakat.

In fact, there exist two coffers; the ‘coffer of khums’ and the ‘coffer of zakat’. Each of these two groups has the right to utilize the contents of only one of these two coffers, and that too, equally – that is, one year’s requirements only.

But those people who have not reflected over these conditions and details, are given to imagine that the sadat have been allotted a greater share from the public treasury or that they enjoy a special distinction.

The only question that looms up here is that if there is no difference between the two, as far as the outcome is concerned, what is the benefit of such a classification?

The answer to this can be comprehended by taking one important point into consideration and that is, there exists an important fundamental difference between khums and zakat; zakat is considered to be of the taxes that are regarded as part of the general funds of the Islamic society and hence it is essentially utilized in this sector, whereas khums is of the taxes appertaining to the Islamic Government – that is, the expenses of the Islamic Government and its functionaries are paid from it.

Thus, keeping the sadat deprived of the general funds (zakat) is in fact with the objective of keeping the relatives of the Noble Prophet (s.a.w) away from these funds. Otherwise, the Noble Prophet (s.a.w)3 would be accused of placing his relatives in control of the general funds.

But on the other hand, as the needy and the impoverished sadat do need to be looked after too, it has been stipulated in the Islamic Laws that they would be supported from the funds of the Islamic Government and not from the general funds.

Thus, in reality, not only is khums not a distinction for the sadat, but on the contrary, it is a means to sideline them in view of the general interest and to prevent the arousal of any kind of suspicion and mistrust.4

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1. Descendants of the noble Prophet 7 (Tr.)

2. The fact that the Bani Hashim have been forbidden from taking the Zakat is incontrovertible and this is an issue, which has been mentioned in numerous books of tradition and jurisprudence. Is it possible for us to believe that while Islam has made arrangements for the orphans and the incapable and impoverished ones of the non-Bani Hashim, it has left the Bani Hashim without any security – unattended and unlooked after?
3. And if we notice that some of the traditions state:
كَراَمَةً لَهُم عَنْ أَوساَخِ النَّاسِ.

The objective is to keep the sadat away from Zakat, since it is reckoned to be a kind of filth of the people’s wealth) it is for the purpose of appeasing and placating the Bani Hashim over this prohibition (of utilizing the Zakat) and also for explaining to the people that they should desist from being a burden upon the public treasury, unless absolutely necessary, and leave the Zakat for those, who are seriously in need of it.

4. Tafsir-e-Namunah, vol. 7, pg. 181

What is the philosophy of fasting?

June 28, 2014/in home, Islamic Rulling, Philosophy of Islamic Laws /by amin edrisi

There are various aspects associated with fasts and they also possess numerous physical and spiritual benefits. These tend to have a great impact upon man – the most important of them being their ethical aspect and their educative philosophy.

Some of their important benefits are that they make man’s soul kind, strengthen his determination and moderate his instincts.

When an individual fasts, despite his hunger and thirst, he must stay away from food, water and sexual pleasures and prove practically that he is not an animal within a stable, but an entity that can rein in his wild soul and overcome his lust and carnal desires.

In fact, the most important philosophy of fasting is this spiritual effect; man, who has a variety of food and drinks at his disposal and can reach out for them the moment he experiences thirst or hunger, is like the trees that grow near the rivers, seeking support of the walls of the gardens. These fondled and pampered trees possess less resistance and are short-lived. If water does not reach them for a few days they immediately dry up and wither away. In contrast, the trees which grow between the rocks on the mountains or in the deserts and which are pampered from their incipience by strong storms, scorching rays of the sun and harsh winters, and are deprived of luxuries, are strong, durable and highly resistant!

Fasts act in a similar way with man’s soul, granting it – in exchange for temporary restrictions – a strong determination, steadfastness, and the ability to face up to hardships and severe occurrences. Since it controls the unruly instincts, it makes man’s heart pure and luminous.

In short, fasts heave man out of the world of animals and elevate him into the realm of angels, and the expression:

لَعَلَّكُمْ تَتَّقُونَ

“…so that you may guard (against evil).”

in verse 183 of Suratul Baqarah1, while mentioning the philosophy behind the fasts, also bears an allusion to all of the above realities.

The well-known tradition:

الصَّوْمُ جُنَّةٌ مِنَ النَّارِ.

“The fast is a shield against the fire (of Hell)”2 is also a reference to this issue.

In another tradition from Imam ‘Ali (a.s) we read that some companions asked the Noble Prophet (s.a.w): “What should we do to keep the Satan away from us?” He (s.a.w) replied: “Fasting blackens the face of the Satan; charity in the way of Allah breaks his back; befriending someone for the sake of Allah and persevering in performing good deeds cuts his roots and seeking forgiveness severs the vein of his heart.”

In Nahjul Balagha, while explaining the philosophy of the various acts of worship, the Commander of the Faithful (a.s), says regarding fasting:

وَ الصِّيَامَ ابْتِلاَءً لِإِخْلاَصِ الْخَلْقِ.

“Allah ordered the observance of fasts for fostering (the attribute of) sincerity within the people).”3

In another tradition of the Noble Prophet (s.a.w), we read:

إِنَّ لِلْجَنَّةِ بَاباً يُدْعَى الرَّيَّانَ لاَ يَدْخُلُ مِنْهُ إِلاَّ الصَّائِمُونَ.

“Paradise has a door by the name of ‘Rayyan’ (the sated one) and none shall enter Paradise through it except those who fast.”

The late Sheikh Saduq, explaining this tradition in his book Ma’ani al-Akhbar, says: “The reason for selecting this particular name for this door of Paradise is that the maximum inconvenience suffered by people who fast is caused by thirst; when they pass through this door, they shall be quenched in a manner that they shall never experience any thirst ever again.”4

The Social Effects of Fasting

The social effects of fasts are evident. Fasts impart the message of equality amongst the individuals of the society. By acting upon this religious obligation the affluent ones not only get first hand experience of the hunger of the hungry and the impoverished ones of society, but economizing on their daily food also serves to benefit them.

Yes, it is possible to draw the attention of the affluent ones towards the state of the hungry and the deprived ones by describing their conditions to them, but if this aspect were to be experienced physically, the effects would be all the more noticeable. The fasts provide a personal experience to this important social issue.

It is for this reason that it has been narrated that when Hisham b. Hakam sought to know the reason for the legislation of fasting, Imam as-sadiq (a.s) replied: “Fasting has been made obligatory in order to establish equality between the rich and the poor; the rich experience the pangs of hunger and thus fulfil their obligations with respect to the poor.

Usually, the rich can attain whatever they covet; Allah desires that there exists equality between His servants thereby making the rich experience hunger, pain and trouble so that they may exhibit mercy upon the hungry and the destitute.”5

If the wealthy nations of the world were to fast for just a few days in the year and experience the pangs of hunger, would there still exist any hungry people in the world?

The Medical and Curing Effects of Fasting

The miraculous effect of abstinence (from food) in curing various diseases has been established in modern as well as ancient medicine. It is a fact which just cannot be denied and one would be hard pressed to find a doctor who does not refer to this fact in the course of his writings. We all know that the cause of a great number of diseases is extravagance in the consumption of various types of food.

This is because the unabsorbed components either accumulate in the form of obtrusive fat particles at various locations within the body, or remain within the blood stream as fat and surplus sugar. These superfluous components, between the muscles of the body, are in fact the perfect breeding grounds for microbes and infectious diseases. In this state, the best way to combat these diseases is to do away with these breeding grounds by means of abstinence (from food) and fasting! Fasting burns away the refuse and thus cleanses the body.

In addition, it also provides a noticeable and vital respite to the digestive system and serves as an effective factor in tuning-up this process, especially in the light of the fact that this structure is the most sensitive of all the systems of the body and one which is in a state of continuous operation all throughout the year.

It is clear that, as taught by Islam, the one who fasts should not exhibit extravagance in consuming food during sahar6 and iftar7, in order that he derives the maximum benefit medically, otherwise, it is possible that the results might have a negative effect.

Alexis Sophorin, the Russian scientist, writes in his book: “Treatment by means of fasting possesses special benefits and is useful for curing anaemia, weakness of the intestines, acute and chronic inflammation, internal and external abscesses, tuberculosis, sclerosis, rheumatism, gout, dropsy, sciatica, (peeling of the skin), diseases of the eyes, sugar disorders, skin diseases, kidney and liver problems, and other diseases.”

The abovementioned diseases are not the only ones that can be treated by means of abstinence of food, rather diseases that are associated with the very foundation of the body and are intertwined with its very cells, such as cancer, syphilis, tuberculosis and plague can also be treated by this means.8
In a well-known tradition, the Noble Prophet (s.a.w) says:

تَصُومُوا تَصِحُّوا.

“Fast, in order that you become healthy.”9

In another well-known tradition, he (s.a.w) says:

أَلْمِعْدَةُ بَيْتُ كَلِّ داَءٍ وَ الْحَمِيَّةُ رَأْسُ كُلِّ دَواَءٍ.

“The stomach is the house of all maladies and abstinence (from food) is the best of all cures.”10,11

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1. يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيامُ كَما كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ‏ (Tr.)
2. Bihar al-Anwar, vol. 96, Verse 256
3. Nahj al-Balagha, saying 252
4. Bihar al-Anwar, vol. 96, pg. 252
5. Wasa`il ash-Shia, vol. 7, the first chapter of The Book of Fasts, pg. 3
6. The time before beginning the fast. (Tr.)
7. The time of breaking the fast. (Tr.)
8. Ruzeh: Rawish-e-Nuween Baraai Darmaan-e-Bimaarihaa, pg. 65 (First edition)
9. Bihar al-Anwar, vol. 96, pg. 255
10. Ibid., vol. 14
11. Tafsir-e-Namunah, vol. 1, pg. 628

Archive for month: June, 2014