Your Questions Answered

 

Queries

 

Sending Blessings on the Prophet (sws)

 

Question: There is some confusion that I am having about sending blessings on the Prophet (sws). The first issue is whether the blessings have to be invoked each and every time one mentions the name of the Prophet (sws) or not. In his Life of the Prophet (sws), Husain Haykal mentions that this was not the tradition of Muslims in the past. The second issue is that if one is to send blessings on the Prophet (sws), why is it that people only invoke blessings when they say “Muhammad”, but not when they say “the Prophet”?

Answer: It is not necessary or obligatory to invoke the blessings of Allah on the Prophet (sws) when the Prophet's name is taken. It is just a matter of showing regard and respect for him, and should be done whenever possible. All of us are indeed greatly indebted to the Prophet (sws) who unveiled to us the path of salvation that leads to Allah’s mercy by facing the greatest of hardships of life. He was persecuted and subjected to torture for the cause of his mission. But for the sake of truth and for the benefit of his Ummah, he bore every hardship with patience and resilience. As such all of us are indebted to him and praying for him and sending blessings on him, is something we should always relish. We know from the Qur’an that the Almighty Himself and His angels send blessings on the Prophet (sws) because of his status and personality, and we too have been asked to follow suit in a befitting manner:

 

Allah and His angels send blessings on the Prophet. Believers! Send you blessings on him as much as you can. (33:56)

 

The distinction in taking his name personally or through his position seems needless. Both deserve the same respect as they imply the same personality

 

 

Revision of Zakat Rates

 

Questions: Could you please explain the source of the figure of 2.5% regarding zakat? I am of the opinion that this figure can be changed according to the requirements of time. And also the nisab (85 grams gold or 595 grams silver) is also not a fixed amount till the Day of Judgment; it can also vary according to the need of the time. If the value of silver is taken as nisab, then this amount is about 10,000/- yens (or 5000 Pakistani Rupees). This definition of nisab makes almost everyone in Pakistan 'rich' which means that zakat can only be paid to the government and not to any individual (as a sahib-i-nisab can not receive zakat money).

Answers: Your questions need some elaboration:

Islam has been given to the Ummah by the Prophet (sws) through the consensus of his companions and through their perpetual practice and perpetual recitation in two forms:

 

1. The Qur’an

2. The Sunnah

 

Whilst it is clear what the Qur’an is, by Sunnah is meant that tradition of the Prophet Abraham (sws) to which the Prophet (sws) gave religious sanction among his followers after reviving and reforming it and after making certain additions to it. The Qur’an has directed the Prophet (sws) to obey this Abrahamic tradition in the following words:

 

Then We revealed to you to follow the ways of Abraham, who was true in faith and was not among the polytheists. (16:123)

 

Zakatand its rates have been given to us through this Sunnah and cannot be changed. They have existed since the very beginning. Even Judaism and Christianity, the divinely revealed religions which followed the Abrahamic tradition and which preceded Islam, mention the same rates of Zakat as are upheld by Islam.

There are certain other premises about zakat also which need to be understood and which, I am afraid, seem to have disappeared in current times.

It is the only tax an Islamic government can impose upon its Muslim citizens. Therefore, a person can only give it in his personal capacity if the government is not collecting it. It is not merely a charity fund. It can be spent on the collective needs of the people as well: The zakat money can be used to pay the salaries of government officials including the salary of the head of state, to build all works of public interest, to cater for defence requirements and to establish an Islamic system of insurance.

The notion that he zakat money cannot be given to a sahib-i-nisab is totally baseless. The following Qur’anic verse spells out the heads under which the zakat fund can be expended:

 

Zakatis only for the poor and the needy, and for those who are ‘amils over it, and for those whose hearts are to be reconciled [to the truth], and for the emancipation of the slaves and for those who have been inflicted with losses and for [spending in] the way of Allah and for the wayfarers. (9:60)

 

A brief explanation of these heads follows:

1) The Poor and Needy (Fuqara andMasakin): The poor and the needy are the foremost recipients of zakat because they are the primary responsibility of the state. It must cater for their basic needs like food, clothing, shelter, health and education.

2) The ‘A^mils over Zakat (‘amilina ‘alayha): Under this head, the salaries of all employees of the government which run and manage a state can be paid.

3) Those whose hearts are to be reconciled (Muallafatu’l Qulub): Under this head come all forms of political expenditure in the interest of Islam. There are may be many instances, when the affection of certain influential people must be obtained, particularly in border areas where their role can be decisive in the safety of a country. During the time of the Prophet (sws) many tribes were given money under this head to deter them from harming the newly founded Islamic State.

4) Slaves (Riqab): The institution of slavery was totally eliminated by Islam fourteen centuries ago. From this particular head money was given to free slaves. Today, by analogy, this head can be extended to include other recipients. For example, prisoners of war and other prisoners who are unable to pay the fine imposed by the courts can be freed by giving money through this head.

5) Those inflicted with losses (Gharimin): Under this head, an Islamic system of Insurance can be established and all those who are inflicted with economic losses can be compensated. Whether rich or poor the real criterion is that their means of living and its role in the national economy have been destroyed. People who have acquired a loan and are unable to pay it back may also be helped from this money so that they may start afresh and the society can benefit from their abilities.

6) In the Way of Allah (Fi Sabilillah): Under this head, expenditures of all kinds which serve the cause of Islam and the welfare of people like defence requirements, religious propagation, educational institutions, mosques, libraries and hospitals can be made.

7) The Wayfarer (Ibn al-Sabil): This implies the welfare of the wayfarer. Circumstances often make a traveller a needy person, in which case, his needs can be fulfilled from this head. Also roads and bridges can be constructed.

As far as the nisab (exemption) of zakatis concerned, it only means that no zakat can be collected below this amount. The nisab rate can be increased by an Islamic state if required. Also, the actual yardstick in calculating the nisab is silver and not gold or both as is generally held. This misconception seems to have arisen from the equation that existed between silver and gold (7.5 tolas of gold = 52.5 tolas of silver) in the times of the Prophet (sws).

 

 

Calculation of Zakat

 

Question: I have just converted to Islam, and want to pay zakat in the way prescribed by Islam. Please advise.

Answer: You can calculate zakat in the following manner:

1. Fix any one day of the year for the calculation of zakat. On all subsequent years, zakat should be calculated on this day.

2. Subtract the value of 612 grams of silver from your total wealth on this particular day which includes value of your jewelry not worn everyday, value of other assets which are not of personal use (your personal house and car are examples of assets in personal use).

3. 2 1/2 % of this amount is the zakat to which you are liable. In case you are a salaried person you should also pay 10 %* of your salary every time you receive it.

Remember, if it is not possible to pay your zakat money in one go you can pay in installments as well.

 

 

Women Leading the Prayer

 

Question: Can women lead a prayer? Is there something explicitly forbidding women leading men in prayers? Someone has quoted that the Prophet (sws) appointed Ummi Warqa to lead men in prayers? Is that true?

Answer: The Sunnah established by the Prophet (sws) in congregational prayers is that only men can lead a prayer.

Dr Muhammad Hamidullah, a famous Muslim scholar has tried to prove through certain indications found in a Hadith that the Prophet (sws) had appointed Ummi Warqah to lead men in prayers. These indications are quite weak and do not substantiate the claim. Moreover, a H~~adithwhich contradicts an established Sunnah cannot be accepted.

 

 

Fasting on Fridays

 

Question: I have a question concerning fasting on Fridays. I have read a H~adith which discourages Muslims from fasting on Fridays because it is a day of celebration. Could you explain whether this is true or not?

Answer: By collecting and analyzing all the Ahadith on this subject, what comes to light is that this prohibition is not part of the Shari‘ah. It was a precautionary measure suggested by the Prophet (sws) to his companions. The reason is that Friday has a religious sanctity of its own. If the companions of the Prophet (sws) had started to regularly fast on this day, the later generations would have thought that this has a religious sanctity in Islam and that it was a special day to fast. This would have opened the door to bid‘ah (innovation).

Today, in my opinion, one can safely fast on Fridays since this never became a bid'ah after the Prophet (sws), and therefore the reason for which this precaution was given is already taken care of. Allah (swt), however, knows best. This is what Imam Malik is reported to have said in this regard:

 

I have not heard a single person from among people of knowledge and learning, and those who are their followers forbid people from fasting on Fridays. And [in my opinion] fasting on this day is a good deed. I have seen certain men of erudition fast on this day and regard it as desirable. (Mua‘tta; Bab Jami‘ al-S~iyam)

 

 

Origins ofS~alat

 

Question: What are the origins of the S~alat that we offer today? Did it originate with the Prophet (sws) or was it established earlier on. I have heard that the Jews used to pray like we did until the Temple of Solomon was destroyed. Could you elaborate?

Answer: The rituals of Salat, Zakat, S~awm and H~ajj besides some other practices have been given to us by the Sunnah of the Prophet (sws). All these have existed since Abraham (sws). The Prophet (sws) was not the first to give directives about them. He only cleansed them of certain innovations (bid'ahs) which had over the years crept into them. It was for the establishment of the prayer that Abraham built the Ka‘bah as is mentioned by the Qur’an

 

O Lord I have made some of my offspring to dwell in a barren valley by Your sacred House in order O Lord! that they may establish regular prayer. (14:37)

 

We find the mention of this mode of worship even before Abraham (sws). While referring to the nation of the Prophet Shu‘ayb (sws), who according to some, lived much before Abraham (sws), the Qur’an says:

 

They said: O Shu‘ayb does your prayer command you that we leave the worship which our fathers practised…” (11:87)

 

While referring to the Prophets Abraham, Isaac (sws) and Jacob (sws), the Qur’an says:

 

And We made them leaders guiding [men] by Our command, and We sent them inspiration to do good deeds, to establish regular prayer and to give Zakat. (21:73)

 

While describing the life of the Prophet Ismael (sws), the Qur’an says:

 

And he used to enjoin on his people prayer and Zakat. (19:55)

 

The Children of Israel were bound by a divine covenant to offer regular prayer, as quoted by the Qur’an:

 

Allah did take a covenant from the Children of Israel, and We appointed twelve leaders among them and Allah said: I am with you if you establish regular prayer, give zakat believe in my messengers, honour and assist them. (5:12)

 

Consequently, the Prophets of the Israelite tradition bade their nations to offer the prayer, as is specified by the Qur’an.

 

We inspired Moses and his brother with this message: Make dwellings for your people in Egypt, and make your [own] dwellings into places of worship and establish regular prayer. (10:87)

 

The Prophet Moses (sws) had been told:

 

Verily I am Allah: There is no god but I. So serve Me [only] and establish regular prayer to remember me. (20:14)

 

This is what Jesus (sws) had said:

 

And He has made me blessed wheresoever I be, and has enjoined on meprayer and Zakat as long as I live. (19:31)

 

We know from the Qur’an that the sage Luqman who belonged to the ancient Arab tradition bade his son to offer regular prayer which shows that this act of worship was in practice in his times as well:

 

O my son! establish regular prayer, enjoin what is just and forbid what is wrong. (31:17)

 

It is known from a H~adith that Abu Dhar Ghafari (rta) used to pray even before he had met the Prophet (sws). While talking to his nephew during the course of a journey, he says:

 

O son of my brother! I used to pray three years prior to meeting the Prophet. I asked: For whom did you pray. He replied: For Allah. I said: In what direction did you pray. He replied: In whatever direction the Almighty turned my face to. I used to offer the ‘Isha prayer late at night. (Muslim: Kitab al-Fad~a‘il)

 

Similarly, Ka‘ab Ibn Luiyyi, one of the Prophet's ancestors used to address the Friday congregational prayers as is reported in history:

 

Ka‘ah was the first person who named Yawm al-‘Urubah as Yawm al-Jumu‘ah (Friday). The Quraysh used to gather round him on this day. He would address them and remind them of the advent of the Prophet Muhammad (sws) and inform them that he would be from among his progeny, and would direct them to follow him and believe in him. (Ibn Manzur, Lisan al-‘Arab, Vol 8, p. 58)

 

All this evidence points out that the prayer (Salat) was an introduced form of worship in the times of the Prophet (sws). It is precisely for this reason that we find no mention of its details in the Qur’an. The Qur’an just seems to be referring to it as a practice which was already being followed in the society, and needed to be put in the right shape in some of its aspects.

 

 

Difference between Nabi and Rasul

 

Question: While reading through Surah Yasin, I was wondering about the distinction, if any, between a Rasul and a Nabi? Many people make the argument that Muhammad (sws) was the "Seal of the Prophets", but not of the messengers. They argue that messengers will continue to come. Please clarify.

Answer: A study of divine scriptures reveals that there were certain persons in the past through whom the Almighty chose to guide mankind by directly being in contact with them. Each of them was called a “Nabi” (one who delivers a message or some news). The Almighty elevated some of his Anbiya (plural of Nabi) to a higher position called “Rasul”. The Qur’an makes a clear distinction between the two: The extent to which a Rasul unveils the truth upon his addressees is so profound and ultimate that any denial from them makes them worthy of death and destruction as a nation**:

 

Those who show hostility to Allah and His Rasul are bound to be humiliated. The Almighty has ordained that I and my Rusul shall be dominant. (58:20)

 

In other words, the direct addressees of a Rasul cannot triumph over him,and they must be the losers in the end. This humiliation has various forms. In most cases, the addressees are destroyed in their capacity as a nation if they deny their respective Rusul (plural ofRasul). Take, for example, the case of Muhammad (sws). His opponents were destroyed by the swords of the Muslim believers until at the conquest of Makkah, the remaining accepted faith. In the case of Moses (sws), the Israelites never denied him. The Pharaoh and his followers however did. Therefore, they were destroyed. In the case of Jesus (sws), the humiliation of the Jews has taken the form of servitude to the Christians till the day of Judgment as referred to by 3:55 and 59:3. The  ‘A^ad, nation of the Rasul Hud (sws), the Thamud nation of the Rasul S~alih (sws) as well as the nations of Noah (sws), and Lot (sws) and Shu‘ayb (sws) were destroyed through natural calamities when they denied their respective Rusul as is mentioned in the various surahs of the Qur’an (See for example: Surah Qamar).

On the other hand, the extent to which a Nabi delivers the truth to his nation is not as much as to entail death or destruction for his addressees. Consequently, the nation of a Nabi is not destroyed or humiliated even if they deny him. For example, the nations of Dawud and Idris who were Ambiya (plural of Nabi) were not destroyed when they denied them.

In other words, Nabi (Prophet) is a general cadre and a Rasul (Messenger) a special one. As such, every Rasul is a Nabi but this is not true vice versa. This is like saying that all Generals are army men but all army men are not generals. When the Qur’an says that the institution of Nabuwwat (Prophethood) has been terminated, it means that the institution of Risalat (Messengerhood) has also been terminated since the closure of a general cadre automatically means that the upper ones have also been terminated. If the above example is taken, we can say that if there is no army then there are no Generals of course.

 

 

Shaking Hands with a Woman

 

Question: There is much debate here in the US about the shaking of a woman's hand, let alone giving her a hug. People debate about the hadith in which the Prophet expressed his personal dislike on shaking hands with women. Some say this was his own personal thing, others say it is Sunnah so it is for everyone. I would like to know your views.

Answer: There is no directive of the Shari‘ah which explicitly prohibits a Muslim to shake hands with a woman who is not his mahram; therefore, it cannot be regarded as a Sunnah of the Prophet (sws); however, shaking hands with a woman is something which was personally disliked by the Prophet (sws) as is mentioned in certain Ahadith (as you have also referred to). I think Muslims should refrain from acts disliked by their Prophet (sws). Of course, They have not been bound by Islam in this regard.

The question may arise about the status of the personal likes and dislikes of the Prophet (sws) as regards their validity for his followers. In this regard, I think two distinct categories can be identified:

i. A like or dislike which has some moral basis.

ii. A like or a dislike which has no moral basis.

Since Muslims are required to follow the moral example set by the Prophet (sws), the first category of likes and dislikes should be followed by them as much as they are able to in order to reap high rewards in the Hereafter. This of course does not apply to the second category, examples of which include the Prophet’s like for certain colours or his dislike for certain type of foods.

Shaking hands with a woman is a dislike that belongs to the first category, and, therefore, a moral standard that is highly desirable to be followed.

 

 

The Significance of the number ‘7’ in the Qur’an

 

Question: I have heard that the number seven when used in the Qur’an refers to a large number. For instance where it talks of the seven heavens, we should interpret the verse as referring to “many” heavens. Could you please explain why this is so and on whose authority can we justify such an assumption?

Answer: This is not true. In the Arabic language, the number 70 is used in the sense you have referred to but the number 7 is not. For example, the Qur’an says:

 

Whether you ask for their forgiveness or not [their sin is unforgivable]; If you ask seventy times for their forgiveness, Allah will not forgive them because they have rejected Allah and His messenger. (9:80)

 

Therefore, there are seven heavens (universes to be exact) in the literal sense as referred to by the Qur’an at a number of places. (See for example: 2:29, 17:44, 23:17, 23:86, 65:12, 67:3, 78:12)

 

 

The Three Major Sins

 

Question: I have heard that there are certain minor sins and certain major ones in Islam. Please explain.

Answer: A study of the Qur’an reveals that it regards three acts as major sins.

 

1. Shirk (polytheism)

2. Murder

3. Adultery

 

For example, while describing the qualities of believers in Surah Furqan, the Almighty says:

 

Those who invoke not with Allah any other god nor slay such life as Allah has made sacred except when justified, nor commit fornication. He who commits any of these shall meet the fate of these sins. He shall face a gradually increasing penalty on the Day of Judgement, and shall dwell there in ignominy unless he repents, believes and does righteous deeds. Then Allah will change his evil deeds with righteous ones and Allah is most Forgiving and Ever Merciful. (25:68-70)

 

Another thing which needs to be understood is that according to the Qur’an, minor sins become major as well if they begin to encircle a person’s life and become habitual for him.

 

Nay those who commit a sin and their sin surrounds them, they are companions of the Fire; therein shall they abide forever. (2:81)

 

 

Keeping Dogs

 

Question: What is the position of dogs in Islam? What's the basis for making dogs untouchable to Muslims?

Answer: The position of dogs is the same as that of any other tamed animal. It can be kept for protection as well as for hunting purposes. It can be kept as a pet as well. If kept as a pet, it is desirable (not obligatory of course) that it should not be brought inside the home since certain Ahadith mention that angels have an aversion to dogs and angels, we know, often frequent our houses to shower blessings on us. This is just like showing respect to their personal dislike – nothing more. After all we do show respect to the tastes and inclinations of our parents, even when, at times, our own taste is different!

The notion that it is untouchable to Muslims has no basis, in my opinion, in the authentic sources of Islam. People base this view mostly on the following Hadith.

 

Abu Hurayrahreports that the Prophet [once] said: When a dog puts his mouth in some utensil wash it seven times and scrub it with mud the seventh time as well. (Abu Da‘wud: Kitab al-T~aharah)

 

In my opinion, the Prophet (sws) gave this directive not because dogs are unclean but because some dogs in his times had become infected with rabies, which is a fatal disease. This seems so because of the intensity depicted in cleaning the utensil in this H~adith. Had the matter been of a dog being unclean intrinsically, the need to wash a utensil not two or three but seven times, and the seventh with mud, would not have been required.