Queries

 

 

(Answered under the supervision of the Editor)

 

 

Following the Qur’an without Ahadith

 

Question: I am sure all you people are sincere. But I would like to remind you that you are treading dangerous grounds. To take the Qur’an without the Sunnah is like trying to walk one-legged. You can do it, but you will eventually fall. The Sunnah is the explanation and companion of the Qur’an. There are verses upon verses in the Qur’an that ask the Muslims to follow Allah and the Rasul (the Messenger). How can you follow the Rasul without the Sunnah? The movement of Quranion and in America the Submitters have all fallen in serious errors that have existed throughout history. Those who try to cast doubt on the Ahadith and the Sunnah, in fact want to pursue their own desires. When making fatwa or answering questions, using phrases such as ‘my opinion’ or ‘I think’, etc. is extremely arrogant. The answer simply lies in the Qur’an and the Sunnah and also in the understanding of the Companions (rta); because who can better understand the actual true message than these noble Companions (rta). In summary, the Qur’an is the text book; the Sunnah is its twin explanation and the Companions’ (rta) lives are the workbooks. You need all three to pass the trial of life.

Answer: I appreciate that you visited out website and expressed your heart felt sincerity for us suggesting that we must follow the right and secure path by following the Holy Qur’an and the Sunnah. Every sincere Muslim should feel as you felt under your impression for your brothers and sisters in Islam.

However, there are certain things that somehow eluded you in understanding our point of view. I do not know how you perceived that we give less importance to the Sunnah of the Holy Prophet (sws) and take the Qur’an as the sole source for divine guidance. Please allow me to correct you that this is not where we stand. We fully believe that salvation lies in professing faith in and following the Prophet (sws) of Islam. There is no concept of inferring complete guidance from the Qur’an unless one combines it with the second source of Islam, which is the Sunnah of the Holy Prophet (sws). The entire religion, Islam, hangs on to these two fundamental sources. However, the case of Ahadith is different. These are mostly referred to by the Hadith scholars as Akhbar A%had. In other words, these are reports that have been transmitted to us by some individuals. The very nature of this transmission entails that we exercise prudence before we accept or reject any report. I mean we will need to see whether the reporters involved in the chain of any particular report are righteous and also competent enough to understand, retain and then properly transmit what they heard or saw regarding the Prophet (sws) of Islam. We also need to ascertain whether the chain of reporters is continuous and there is no substantial time or place difference between the two consecutive reporters. In addition, we also need to look for other corroborating reports to support the one at hand. After going through this process, we become able to say that a certain report is reliable. However, we must know that the criteria just explained give a certain degree of authenticity to a report. They can never substantiate its authenticity beyond a shadow of doubt. Because a transmitter may have a highly good character, exceptionally good memory and outstanding ability to comprehend and express the facts and figures; it can, however, never be claimed that he has an ‘infallibly’ good character, ‘unfailing’ memory and ‘perfect’ understanding. Furthermore, the expedition to collect information about those involved in the transmission of a report is another task that could never be fault free. It is for this reason that the authenticity of an Hadith cannot be substantiated beyond a shadow of doubt. Therefore, every reasonable person would agree that this source of knowledge should not be treated as a fundamental source for religious decrees. However, we may benefit from it in the light of the Qur’an and the Sunnah. Allah has promised to protect the Book from every kind of change. Moreover, it has been transmitted to us by such a majority of people found in every Muslim generation as to eradicate the possibility of any mistake. Same is the case with the Sunnah of the Holy Prophet (sws): every Muslim generation has acted upon the practices of the Holy Prophet (sws) instituted as Sunnah and has thus transmitted them to the next generation. So both these sources are reliable and will form basis for our religion—Islam. I therefore very humbly place before you that exercising prudence while taking any Hadithis incumbent on every student of Islam.

Obviously, everyone who puts aside what is right no matter if it is in the Ahadith or a saying of a ten year old child in order to be pleased with his own opinion, will come to account on the Day of Judgment. However, I really think that his case is to be decided by the Almighty and not by us—humans.

My dear brother, phrases like ‘in my opinion’ or ‘I think’ are not really intended to make the writer feel big. Suppose, you have an issue on which you do not find any direct opinion in the fundamental sources of Islam. You do ijtihad (pondering over an issue for solution) and come up with an opinion. What should you do now? Should you label it as if it is come from the Almighty? Of course, you need to mention that you—a fragile servant of Allah—has arrived at this particular opinion. Really, I fear the time when I should be held responsible for expressing an opinion which has been taken by some person as the opinion of Allah!

As regards what you mentioned about the understanding of the Companions (rta) of the Prophet (sws), I fully agree with you. They must have comprehended the religion better than we can. But you need to consider the fact that their understanding is conveyed to us only through some Ahadith which I have explained are not free from errors because of the nature of their mode of transfer. Above all else, they were also humans like us. A true Muslim takes only the opinion of Allah and His Prophet (sws) beyond errors and mistakes. Everything else is subject to deliberation and constructive criticism. This is what the approach of the Companions (rta) of the Prophet (sws) also was.  

 

(Jhangeer Hanif)

 

Oaths for having Wishes granted

 

Question: I am confused about oaths and vows. Are we allowed to say to Allah the great if He help me I will do such and such a deed. I know obviously we are not allowed to ask for sinful things but the whole concept of vows and oaths seems bad to me as I don’t think it is correct to bargain with Allah in anyway. Also are there certain things that we can do or is there any appropriate manner for having our wishes granted if making vows and oaths to Allah the great is wrong? Please advise me on this. I am very confused.

Answer: Pledging vows or taking oaths is not something that the Almighty has asked of the believers to do in order to have their wishes granted. In religious terminology, it is usually referred to as Mannat or Nadhr with the same connotation of taking an oath before Allah that if He would grant a certain wish, the person would carry out a certain deed.

The right attitude, as you ask me, is to place all your wishes and needs in your outstretched hands and present very humbly before the Almighty. He would surely accept your gift and return to you a better one. What needs to be appreciated is the fact that numbers of Salah offered or the fasts observed, for having wishes fulfilled, do not hold much value as our emotions of gratitude and humbleness carry in the sight of Allah. He does not need our wealth or spiritless ritual worship though He gives high value to the heart that is brimful of the feelings of gratitude and thankfulness. I therefore do not consider it appropriate to pledge Mannat or Nadhr. However, if someone has done so, he would be required to carry out what he has pledged in case his wish is granted because it is like a promise and we are supposed to fulfill our promises. It must be kept in mind that if offering of Mannat entails disobedience to Allah, the person shall be required to break his promise and do atonement as is prescribed for breaking an oath. The Prophet (sws) is reported to have said:

 

Nadhrmust not be fulfilled if it entails disobedience to Allah and its atonement is the same as prescribed for an oath. (Abu Da’ud: No. 6622)

 

You have commented that it seems wrong to you to bargain with Allah. I would like to add that it looks awfully odd to me to spend, fast or offer worship of sacrifice in condition to having your wishes granted.

The reason that it was not proscribed by the Prophet (sws) is perhaps because the ultimate objective is still to please the Lord though he has vehemently proclaimed that those who pledge a covenant to anyone other than Allah commit an act of polytheism (Abu Da’ud: No. 3251). We therefore must be vigilant at least about this instruction of the Prophet (sws) if we cannot hold back from pledging a Nadhrat all.

 

(Jhangeer Hanif)

 

Is refraining from Retaliation a Virtue?

 

Question: People sometimes hurt me and I cannot respond in the same manner because I do not find it appropriate to retaliate or simply because the situation does not allow me to do this. My question is whether it is considered my patience or mere compulsion, which brings no pleasure to God for me. This I ask because usually this happens with me that later I think that I should have answered him in the same way.

Answer: I believe this act of yours is a virtue in its nature. You say that you do not always hold back merely because of the fact that you fear severe reaction from the other side rather you consider that it is not appropriate to retaliate in the given situation. This I deem a great virtue. You could have shown undesirable reaction, which you abandon for a better option and also you could have taken steps to teach that person a lesson later when you get opportunity. Merely thinking that you should have paid in the same coin is not a sin. I think you should reason your afterthought out of your mind and nourish your behavior of being patient on the spot. Try to add the intention of acquiring pleasure of God from this pious deed. Rest assured that you are doing a good deed that is sure to bring you closer to your Lord.

 

 (Ameer Hamza)

 

Working after Childbirth?

 

Question: We ladies are often told to go on complete rest after childbirth. We are also told not to leave house and indulge in activities of daily life. What is the origin and nature of this religious obligation?

Answer: According to the Shari‘ah, women are required to avoid sexual intercourse during the period of afterbirth bleeding unless they take a ceremonial bath at the end of the period. There is no other obligation to be observed during this period. The matter of rest has no religious significance at all. It relates to common human practice that they take rest when exhausted, ill or physically weak.

As regards the forty days limit for the puerperal discharge, it originates from interpretation of a certain tradition ascribed to one of the wives of the Holy Prophet (sws) by some jurists. The text of the tradition follows:

 

Umm-i-Salmahsaid that the woman undergoing after birth bleeding would sit for forty days during the time of the Holy Prophet (sws). (Abu Da'ud: No. 267)

 

According to another tradition the Holy Prophet (sws) is reported to have said that such women should wait for forty days and if the bleeding continues they should take bath and start praying considering it an abnormality or an ailment. The latter tradition is not reliable enough to merit consideration. The former obviously talks of the practice observed by the narrator. This does not give law. That is why Muslim jurists differed on the maximum limit of the duration. Some extend it to sixty days and still others to seventy days. If we consider all this difference and the purport of the related traditions it becomes clear that there is no limit prescribed by the Shari‘ah in this regard. All the jurists are almost unanimous on the matter that as the bleeding stops after delivery all restrictions are lifted. Similarly it should be left upon the practice of the woman (or alike of her in case of first delivery when she has developed no habit in this regard). This practice should determinate the maximum limit for the period of puerperal discharge. This is when you have no access to medical facilities to know whether the bleeding is normal puerperal discharge or is caused by any some malfunction. With the development of medical science, it is hoped that hardly any problem will be faced in ascertaining the nature of such bleeding.

 

(Ameer Hamza)

 

Divorcing a Wife for Embezzlement

 

Question: I found out recently that my wife has been secretly taking money from my account and sending it to her parents in Pakistan. I do not know for how long she has been doing this but I have found it out only recently. I am thinking of giving her a divorce and marrying someone else. Please advise me.

Answer: There are a few things that you need to put in their correct perspective.

Firstly, I believe that if your wife’s family was in need of some financial help, you should have made an effort to find that out and cater for it somehow so that this whole issue should not have arisen in the first place.

Having said this, I do not mean to justify the fact that without consulting you your wife should have tried to help her family out on her own using your money. The fact remains that she did something inappropriate; but you should try to investigate why her family needed or indeed, perhaps, still is, in need of financial help. If there is or has been a dire need then perhaps it is not entirely her fault. However, if on other occasions, you have given her money when she asked for it without hesitation, then she had no reason to keep you in the dark about this particular issue.

In short, you will have to assess your own behavior towards her in financial matters to see whether you, inadvertently or deliberately, gave her a reason to avoid you in her apparent moment of need.

Secondly, you are considering divorce and a second marriage because of this issue. This, I believe, is not a good decision. You should discuss this whole issue with her from beginning to end and find out what led to it in the first place. In any case, I think that you need to discuss this whole problem with her completely before taking such drastic a decision. Your children will inevitably suffer if you choose to divorce her and go for a second marriage. You do not have a responsibility towards your wife alone but towards your children as well. And both these responsibilities demand that you thoroughly discuss this problem with your wife to ascertain whether indeed it is impossible for you to continue this partnership.

In the end I must emphasize that this is merely a suggestion and you should earnestly pray to Allah for His help and guidance in deciding this matter and indeed all other matters.

 

(Ameer Hamza)

 

Donating Organs without the Consent of the Spouse

 

Question: My husband has donated his kidney without my consent. He did not tell me anything till he had had the operation. I would like to know what Islam says about this and how should I react now?

Answer: I think the ideal response now that everything has happened should be to continue to cooperate with your husband. There is nothing that you can do now to change what has happened. However, you could in a polite manner inform him of your dissatisfaction about the fact that he took such an important decision without consulting you. It would be important for you to find out what prompted him to avoid you in his decision making process. At times, due to lack of complete understanding, matters tend to get worse. Talk to him about this; and like a good companion, let him know that you would have liked him to share this with you before taking a final decision.

Since he is your husband, he has a responsibility towards you and such an important decision about his health should have ideally been made after consultation with you.

From an Islamic perspective, there are two broad viewpoints that I am aware of on this issue. One of them is that blood and organ donation is permissible since we attempt to save the life of another human being to please the Almighty. The other viewpoint is that our body is something that Allah has given to us and we must protect it as best as we can. Hence it is argued that we have no right to give away its parts of our own accord. Personally, I agree with the former argument. But you may choose to stick to the one that you find more convincing.

As I see it, your husband made a decision about an important matter that was related to you and your family’s well-being. Hence I believe he should have consulted you—regardless of whether eventually he might have even ignored your opinion. Having said that, I think that for the sake of the family and your relationship with him, you should discuss this matter with him to find out what led him to do this without consulting you. Hopefully, this will help you in getting a better understanding of the situation and making the correct decision.

 

(Ameer Hamza)

 

Quitting Job with Lies

 

Question: Two weeks ago I submitted a notice of resignation to my employer after being on job for eight months because my current manager is a screamer; he constantly yells and uses profanity—this is an issue that I have brought up several times to him and other managers who are his peers in an effort to stop the unbecoming behavior. Despite the fact everyone has noticed this, it has not stopped; rather it has actually gotten worse and I have decided I must remove myself from this work environment. I am slowly becoming very depressed. In my notice of resignation, I gave the firm exactly four weeks ‘advance notice’ of my departure, giving them plenty of time to find a substitute. I now have exactly one week remaining to work. In this time, the screaming manager has become unbearable because he is very angry that I am leaving and he is pouring out a lot of aggression on me. As a result, I have called in ‘sick’ twice this week alone because I simply cannot stand it, and have lied to inquiring co-workers saying I have been sick and have had doctor’s appointments etc., when in reality, I have been at home and very happy to be away from the yelling manager. To make matters worse (as one lie always leads to another) the accounting department has asked for my receipts to the ‘doctor’s appointments’ saying they would like to reimburse me for the medical care...I, of course, have no receipts, and have said I am ‘okay’ with paying the cash for the visits–something that has left them curious.

I know it is a grave sin to lie. In this situation, since none tried to intervene on my behalf despite awareness of the situation and my requests for intervention, will God forgive such lies? I feel horrible telling them and at the same time I want to finish my last week with the firm so I can collect my final paycheck; otherwise, I will not be paid. Please advise me.

Answer: I am of the view that lying can and should never be condoned. Hence I must say that your course of action was not appropriate.

However, I feel that your attempt to avoid those uncomfortable circumstances was justified. You should have tried to come up with a better way of avoiding that environment. You have experienced yourself that one lie takes you to another one – a process which goes on and on. But if you think that staying in that environment might have led you into doing something even more sinful or inappropriate, then it could be argued that you had no other course of action. In such a case, you need not to be too harsh on yourself.

I recommend that you do not try to produce fake certificates and somehow try to ignore the requests from the accounts department. There is a difference, I believe, between lying and not volunteering information. So, if they ask you again, just say that you cannot provide those certificates.

Had you asked us earlier, we would have perhaps recommended some other course of action for your earlier approach about avoiding this manager. Since that cannot be changed, you should pray sincerely that Allah may forgive you and make things easier for you in future.

 

(Ameer Hamza)

 

Depression for Delayed Marriage

 

Question: Lately, I have been going through depression. I am a woman of twenty seven (27) and have not gotten married as yet. I try hard not to think about this but somehow it really makes me sad. Please help me out.

Answer: Please understand that whatever experiences we have in our life they are in one way or another tests from Allah. Regardless of whether the experience is positive or negative, the Qur’an tells us that it is indeed a test from Allah.

The nature of these tests varies for different people depending on their own circumstances and of course according to the Master Plan of Allah. We can, given our understanding of a particular situation and the rules laid down by Allah, choose the best course of action. However, Allah decides the outcome and it needs not be in line with our desires or expectations.

From the information that you have chosen to share with us, I understand this to be nothing but a test from Allah. You should sincerely pray, as a humble servant of Allah, that He may move you towards what is best for you in terms of this life and the life to come. It is likely that perhaps Allah has chosen a path for you in which you will not get married and, in time, involve yourself in some other great noble task. On the other hand, it is equally likely that the apparent delay is for your benefit and perhaps you will be blessed with the best possible partner.

I recommend that you do not dwell on what Allah might possibly have in store for you. Instead you should vigorously pray that Allah may take you towards the path which is best for you in terms of this life and the life to come.

As an added note, I recommend that you recite the following supplication as often as you like:

 

O my Lord! truly am I in [desperate] need of any good that You do send me! (28:24)

 

 (Ameer Hamza)

 

Barrier between Parents and Children

 

Question: I am the only daughter in my family with three brothers. Born in an Urdu speaking family I have learnt ethics in the purest form to say that we in our family, among other things, have utmost respect for our elders. In this entire ethical scenario, the regrettable part in my point of view is that these ethics and traditional values preclude us—children—from expressing ourselves completely before our elders. To be able to keep limits, we search for the most appropriate words before we speak out. As a result, I feel I have distanced myself from my parents. Now I find it extremely difficult to express myself before them, tell them my problems, my wishes and my desires. On top of that, I do not have a sister and really get frustrated at times for not being able to talk to anyone. What should I do?

Answer: First of all, let me assure you that you are not the only one who is facing this problem. There are other people as well who even after having their own children, find it hard to discuss a lot of things with their parents.

I am of the opinion that at times over emphasis on certain family values can render the relationship weak or even entirely superficial. I am most certainly not suggesting that respect for elders is not a desirable value; rather I believe that everything has to be looked at in its proper perspective without destroying the nature of relationships.

I however have the following suggestions for you.

 Think of the most appropriate time when you feel that your mother might be totally free for five to ten minutes. Go to her and ask her that you would like to discuss something with her in private. When you have her attention, tell her that there are times when you face some problems and feel like talking to somebody but cannot find anybody to talk to. Being kind to you, she will definitely lend you an earnest ear. Then you can talk about any particular issue that you are facing.

It will perhaps be extremely difficult for you to do this for the first time but try to pick up courage by thinking about the fact that you are not doing anything morally or ethically wrong.

I am positive that it is not that your parents are not prepared to listen to and help you with your personal problems. It is this ultra feeling of respect that has prevented you from approaching them. There is nothing abnormal about that—so you should not make yourself feel worse. Just try to reach out to them as I have suggested and pray to Allah as well while you try this. Have faith in Allah. He will indeed help you because you are neither being disrespectful to your parents nor is it your intention to do anything prohibited by Allah, the Almighty.

 

(Ameer Hamza)