Letters to the Editor
Q: I have not been able to understand the concept and philosophy of martyrdom of Hazrath Hussain (ra), like who was on the right side: Yazid bin Muawiyah or Hazrath Hussain (ra) and whether cursing Yazid bin Muawiyah is right or wrong? Please clarify the issue in detail.
If you are a student of history, but do not know Arabic or Urdu, then, perhaps you are justified in asking this question, otherwise not.
As a good committed Muslim, you are expected to be engaged, in full steam, in the study of the source books, which require a life-time of study to come to grips with several disciplines. Is a good Muslim student left with any time to study minor historical matters? Further, he knows that there is a lot of material scattered around in propaganda stuff: books, pamphlets, magazines and newspapers which cannot be trusted for authenticity. If he thinks that the issue is important then, he should also be knowing that answers would require good amount of research. If he cannot do that, but thinks that Islam can be purchased at the discount-sale bakery, then, he is destined not only to remain confused all his life, but also, incapable of making a contribution to Islamic causes.
Therefore, your confusion is not justified. Perhaps, you have not learnt to prioritize your studies. Or is it possible that you have no intention to study at all? If so, then you go about banging your head against pillars and posts, but moving not an inch forward toward the understanding of your religion. Perhaps, you need to answer these questions to yourself. It is your life; your Hereafter.
Our scholars have always instructed the people to take out time from the futile and place them in the service of the gainful, while on issues of the kind now in question, their own stand has been: “We will not be asked about these quarrels in the Hereafter, so why should we try to determine who was right and who was wrong?” And, if someone doesn’t know either Arabic, or Urdu, but pursuing such questions, then, he is an unfortunate situation.
But is the Ummah-youth which is ever looking for guidance, ever ready to reject guidance, is serious about Islam? Rather not. They will claim, “We want to know the truth.” Wrong. They are merely curious, and have no intention to learn. Would they like to learn Marriage/Divorce rulings of Islam, or the Economic System of Islam? No. They don’t wish to give these issues even a passing thought. To know Islam, and bend down on books, is not their last priority. It is not there in their priority list.
We hope you and tens of thousands of your like, will begin to understand why Muslims are the most backward community, and the least respected among communities.
It was acknowledged 1400 years ago, that Yazid played no role in the murder of Hussein (ra), nor did he commit any of the crimes attributed to him earlier or later, and that many, if not all, the stories, are inventions, by mischievous minds, of unknown identities, further circulated by irresponsible persons, especially the newest sects, who wished to gain political or religious mileage.
It was Yazid(sitting a 1000 km away) who had instructed `Ubaydullah b. Ziyad, his Governor of Iraq, not to allow Hussain’s caravan to enter Kufa, a town concentrated by the Shi`ah. He did not order the killing of Hussain. It was ibn Ziyad’sdecision not to allow Hussein’s caravan to proceed to Yazid in Syria. In fact, Ibn Ziyad too had no direct hand in killing of Hussain. The actual killing was done by Shamr b. Zi al-Jawshan, Shabath b. Rib`ee, both Shi`ah men, with other participants.
When Yazid was informed of the murder, he cursed Ibn Ziyad, and sent word to himto treat the family well.
Imam Ghazali wrote in his Ihya `Ulum al Din: “If it is asked, ‘Is it allowed that Yezid be cursed on grounds that he killed Hussain, or ordered it?’ The answer is, ‘This is not proven. Therefore, it is not allowed to say that he killed him or ordered what has not been proven, far from cursing him, because it is not allowed to accuse a Muslim of a Major Sin without proof.’”
Ibn Taymiyyah expressed opinion that agreed with the above assessment.
We (at YMD) say that your words “concept and philosophy” are products of the propaganda literature in the production and spread of which the Shi`ah have played a major role. There is no “concept” involved, nor any “philosophy.” These are gossip topics for those who refuse to play any constructive role in real life, and so indulge in vain talk, morning and evening, year in and year out, decades after decades.
The assassination was not planned, but the situation at Karbala went out of control. If a non-Muslim studied the Muslim sources and concluded that it seems to have been accidental, then, we will not have much to say against his opinion. None the less, there will be much grumbling, moaning and groaning, because you would have taken away an important topic of the people’s gossip.
It may be kept in mind, by those ready to spring, that we are saying nothing about the personal life of Yazid, which, we believe, if we were put together the worst part of it and then multiplied by a million, they’d be less in seriousness than the combined misdoings of the present-day Umma at large.
Q: Syed Iqbal ZaheerSahib has quoted Muhammad Asad many times in Ishraq al-Ma’ani.Muhammad Asad, the late Jewish ‘convert’ to Islam authored ‘The Road to Mecca’ and translated the Qur’an. His translation is called ‘The Message of the Qur’an.’Grand Mufti, Sheikh binBaaz (Rahimahullah) warned against the Kufriyat contained in Asad’s translation in this Fatwa:
Translation of the Fatwa: “The translation referred to contains fatal errors and flagrant false beliefs. As a result, the Constitutional Council of the Muslim World League in Makkah Al-Mukarramah issued a decree banning the print and publication of this translation.”
Many prominent Muslims, including senior Ulama, have been unknowingly duped by Muhammad Asad.
Please ask Syed sahib to seriously consider removing ALL references to Muhammad Asad from his book.
We do not use references from Qadiani heretics in our books; similarly we should not be quoting Asad. Otherwise readers could be led towards Asad’s mistaken beliefs.
Syed Sahib obviously wants to promote true Islam through his books and magazines. He will not want to accidentally endanger the Iman of readers. I can forward details of Asad’sKufriat from his translation if you wish.
Please let me know.
To compare Asad with Qadiyanis smacks heavily of extremism; and to accuse of‘Kufriyat’ borders with fanaticism.
At all events, you may please forward those statements of Muhammad Asad, found in Ishraq al-Ma`ani, that are of the Kufriat. Please note that we are not asking for quotes from his translation, but rather, confined to those found in Ishraq al-Ma`ani alone.
Q: I wanted to know the Fiqh related to seafood. Can we eat meat of shark, whale, crab etc.?
According to the school of Hanafi Fiqh, meat of every kind of fish is allowed to consume; except that which is found floating in water, lying on its side, dead. Also allowed are prawns. The rest of the water animals such as crabs, lobsters, snakes, frogs, are not Haram, but Makruh. In general, they say that those sea-animals whose form and shape resembles those animals that inhabit on land and are prohibited, could be avoided.
Q: I have a question which I hope you will be able to address in your esteemed magazine. If a person is wronged by others, and he alternates in his heart between desiring to seek retribution from them on the Day of Judgment and forgiving them during moments of spiritual highs, then what is the status of his ‘forgiveness’ of them. Would he be regarded as having forgiven them or would the matter depend on his state/attitude towards those who have wronged him, at the moment of his death?
I would greatly appreciate any insight you can provide on this matter.
If someone has not definitely and fully, not decided one way or another, whether to forgive or not, and remained undecided until death, then he will be allowed to make that decision on the Day of Judgment: he may forgive then, or seek retaliation.
Q: I am on and off confronted by a very sensitive question pertaining to establishment of Islamic governance. How can a society under subjugation unshackle itself, when Muslims are devoid of everything, should we leave it to Allah (swt) or strive with an extremist approach?
There are many things that are not very accurate in your question.
Extremism has no place in Islam. Islam is not a bundle of counsels, tips and suggestions. It is not a pot puree of pious words, pornography, superstitions, and weird stories all mixed together, in prose and lyrics, offering no guidance of any sort to humanity, and leading human minds to conceptual confusions. Islam offers complete guidance concerning every issue, major or minor, significant or insubstantial, this worldly or Next: guidance that agrees with human nature.
Its followers know, instinctively, the middle path. The nation obtained is the best of communities. It is a non-excessive community, except that in matters of absolute good, virtue, and universally accepted noble qualities, its members excel to the amazement of the onlookers. The Islamic message is so designed as to produce such a community and such individuals by default. If the community or individual display behaviour other than that, then it can be correctly attributed to lack of education.
To attend to your main question, we may point out that establishing an Islamic government is not the prime duty of an individual in Islam. It is the duty of a Muslim community to govern themselves by Islam. Within the community, it is the duty of prominent Muslims to set up an Islamic government. Otherwise known as the Ulu al-`Amr, (or Ahl al-Hall wa al-`Aqd), it is this class of people who are required to first appoint a
Khalifah/King/Ruler/President/Prime Minister, or whatever, who, in turn, will assume the task of setting up the governmental machinery based on Islamic principles.
You ask: “How can a society under subjugation unshackle itself…” This is a preposterous question. It assumes slavery of a whole nation, and is the outcome of a complete ignorance of the situation in which Muslims live in India. You may please see this month’s editorial of this magazine for an answer.
You also write: “When Muslims are devoid of everything…” This betrays ignorance of the worst sort. The Qur’an says about the Jews: “And (recall) when Musa told his people: ‘My people! Remember the favors of Allah upon you, (such as) when He made Prophets from among you, made you kings, and gave you what He gave no one else of the worlds.” (5: 20)
This verse as well applies to those Muslims who think they have lost everything. How can those who have been given Revelation, amongst whom came a Prophet, and who live like kings, find words other than that of thanks to their Lord? They may not be in political power, or suffer some other paltry worldly losses, but that is a small loss, which anyway they have brought upon themselves. But, what about the great blessings of their Lord? What mundane power or material benefits can equal that, before which the treasures of the heaven and earth are no more than a mosquito’s wing? They may be warned that those who do not value what of Allah’s special blessingshave been bestowed on them, could as well meet with the same fate as those who were ungrateful and so were punished before them: humiliations in this world, and everlasting tortures in the Next. The Qur’an states:
Say, ‘Shall we tell you about those who lost most in respect to their efforts? Those whose efforts were misguided in the life of the world, while they thought they were doing well in performance. They disbelieved in the revelations of their Lord and the encounter with Him.’ So their efforts have failed and We shall not assign any weight to them on the Day of Judgement. That is their reward –Jahannum – for what they denied, and held My Revelations and My Messengers in mockery.’ (18: 103-106)
Q: I really like this Digest and, particularly, the Children’s Column. I’ve a question for which I want this answer as soon as possible. Is Zakah applicable for diamonds?
Zakah is not liable on diamonds, and other high-priced stones, unless they are used as trade commodities, in which case Zakah must be paid as Zakah is paid over commodities of trade.