Letters to the Editor
Q: It gives me an immense pleasure to share some of my feelings with your monthly journal.The contents of the Young Muslim Digestare very good, such as Letters to the Editor, Analysis, Reflections and Society, in particular. Really, this is a very good journal. Actually, I have some questions for which I need your guidance.What is your opinion regarding TabligieJamat; JamiatAhl-e-hadees, Jamaa’tIslami, Deobandi Movement, Barelvi and Shiah sect including critical side also?
When such large and heavy issues are included in a single question, then the answers can only be in brief.
TabligheeJama`at and Jamat-e-Islami have chosen different fields of activity, addressing different genre and class of people, and dealing with different issues. Theyare both doing fine work – even at the global level. To join them, share their concerns and get activated with them, is a fine idea.And, not to forget, both are groups comprising human beings, who, collectively also, remain human beings, and, therefore, prone to errors both individually as well as collectively. Such errors may be ignored.
Jamat-e-Ahl al-Hadith, is considered by the Four Fiqh Schools as a fifth acceptable Fiqh School.
Deobandis aredominantlyHanafis who are a refined, yet a pretty strict group, who follow the Salaf in doctrines and are moderates in Sufi matters. But this refers –without qualification –to the founders and earliest eminent teachers and studentsof the Madrasah, not everyone who calls himself a Deobandi these days. Further, there is no such thing anymore as the Deobandi Movement. Those happy days shined almost a century ago.
By Barelavies, the generally prevalent concept is that they are – first and foremost – caretakers of tombs. This image comes from their physical presence near tombs, their celebrations/mourning/feasts/commemoration, etc., (whatever you call it) of certain class of prominent and non-prominent figures now in the graves. The experience of YmD salesmen is that when some of them werecontacted for subscription, they were found to be non-winnable because this magazine does not have a single photograph of a tomb.
Membership (of their ‘approved class’ of the so-called saints in the graves) seems to have been determined by themselves (for qualities that seem to be dubious). Barring some, the Ummah, in general, does not seem to recognize the greatness of great many inhabitants of ‘their’ graves. Contrarily, the Ummah’s generally recognized prominent men and women, such as, for example, Ibn Jawzi, Abu Haneefah, IbJawzi, or Abu Bakr Siddique, to name a few out of hundreds, do not seem to meet their approval, who,for all practical purposes, ignore them in favour of their local,so-called saintsfor commemoration.
The Arab religious class thinks that these are ‘grave-worshippers,’ but that appears to be an over-killassessment.None the less, and all considered, they seem to be out of the concentric circles.
Among them also hide the class of clergy, better known as the “Halwa-puri” class. They appear at a birth in the community, to reappear at death to perform certain rituals, which are thought to be of Hindu origin. Muslim women seem to be very fond of them.
Q. Kindly comment on the “KhilafatwaMulukiyat” of Syed Abul Ala Moudoodi and on its critical analysis by Hafiz SlahudinYousuf, i.e.,KhilafatwamalookiyatkitareekhiwasharieHaisiyat.
We have not seen the critical analysis of your mention.
There isn’t any difference in the Ummah that none of the Companions can be criticized without the risk of Allah’s anger, and distancing themselves from the Prophet on the Judgement-day. The case is stronger with regard to `Uthman (ra). It is reported that the Prophet appeared in his dream – the day he was murdered in cold blood –and said, “`Uthman. Are you hungry? Are you thirsty? (Not to worry). You shall breakfast with us this evening.”
Accordingly, `Uthman wore a pair of trousers (instead of a piece of unstitched cloth, so that, when he is killed, his `awrah should not be exposed.
`Uthman is in our hearts. To criticize him is to poke a knife in our hearts. We shall never forgive the injury. Consequently, there never was the need for us to read a critical analysis of the original injurious book.
Q. Kindly write some comments on the issue that maximum Jamaa’tIslami followers only refer to Tafheemul Quran sideling the other Tafsirs.
That is because, other tafaaseer do not emphasize on what Tafheem does, and so referring the others would lead to confrontations. There are other reasons too.
But something more serious is involved. In its gravity, it is bordering to sin that an individual or a group, study the Qur’an for decades, consistently refusing to learn the language in which Allah honoured them by speaking to them.
Q. What are your comments on the Arab government systems? Is that close to Quran and Sunnah or cent percent according to Qur’an and Sunnah?
Whoevermade such a frightful claim?
Q. To which we shall give more weightage? To Aqaid as propagated by Salafies or to the establishment of Islamic system as propagated by JamaatIslami.
To ‘Eeman and its demands.
Q. What are you remarks on the present situate prevailing in Egypt? Did the Egyptian salafies really oppose Muslim Brotherhood in Egypt?
It appears to be so.
Q. Kindly comment on the partition of India and Pakistan and their present scenario?
The issue is as lifeless as a skeleton dug out of its grave 50 years after its burial.So, it stinks horribly. Politicians love skeletons.
Q: Please find attached a list of questions which I have posed to myself. I am not asking for answers. Some of the questions, however, may be of some interest or use to you.
Thanks for sending us your 311 questions, and doubly thanks for not expecting us to answer.
At all events, listing questions and then looking for answers isn’t the very best way of educating oneself. Rather, equip yourself with the knowledge of various Islamic disciplines;as you increase upon your intellectual abilities, majority of these questions would be discarded by your mind, without you even making an effort. The answers to the remaining would come as you ponder over them.
Q. Not with any ill-intention. I need a proof:Did people during Rasulallah‘s time go out in TableeqJamath for 40 days, six months or a year?Did our Prophet advised to go?
There were no groupings or organizations during the Prophet’s time, other than a community of the faithful united in faith and submission. He did not organize a government and did not have a standing army. The only collective activities organized by him (apart from congregational prayers) were either Jihad. His educational activity was restricted to requiring new Muslims to stay in Madinah for as long as they could afford.
He did not organize Da`wah parties going around from town to town inviting people to Islam. He could not, because – like today (except it is covertly done now) – entire Arabia (today majority of nations) had declared war on Islam. Had a Da`wah party entered tribal areas, it would be immediately put to death to the last man – as it happened on one or two occasions. At all events, his call to One God, and the demand to submit to him as God’s Messenger had spread well enough both inside as well as outside Arab lands. Therefore, he sent personal letters through emissaries to kings and rulers of the world, inviting them to Islam. If they did not respond positively, it was understood that a belligerentstate existed between the two and that a war could break out between the two anytime.
Q. Some wives suffer alone with kid’s ailment and other needs to care family.
Millions of Muslims of every country are working in other countries, visiting their parents, wives and children once in a year, or even more. Why does it not occur to the people that their wives and children must be a burden on others of the family? We need to ask ourselves these blunt questions because ailments of the hearts are, by far, the more dangerous, and, the most prevalent in our times.
As for negligence of the family and children by those who go into Tableegh, there can be two situations. If the family has no objection to the head of the family being away, there will be no sin upon him, and, the family will have a share in the rewards. On the other hand, if the family suffers because of his absence, then, the man is sinning to the extent of negligence, and the family will be rewarded for its suffering.
Q. Has the Prophet himself gone like this?
A rough study reveals that the Prophet was out in Jihad half his life in Madinah. As regards Da`wah, he added his own emphasis to that of the Qur’anic injunctions.
However, the command is general, but the methodology can be specific.
Q: Is there any command? If yes, even I will also attempt to go and learn to live and invite people to Islam.
You may immediately pack up for joining them, but, with the intention to reform yourself, and not to begin inviting people to Islam. That could be attempted later.
Q. My sister-in-law never sleeps throughout the night but sleeps after FajrSalah on daily basis till ZuharSalah or late in the afternoon and makes her two young children to sleep with her,sometimes till 4-5PM. I think it’ll have negative effect on the children’s health.The thing is her two children never sleep in the night till Fajr they keep playing around making noise and I get disturbed since I have to go job early in the morning and my brother has also to go to job.My question is can we sleep after Fajr and be awake all the night?Is it correct as per Islamic point of view?
You contradict yourself in laying the blame. You imply that your sister-in-law does the wrong, but also that it is her children. Nowhere do you mention the role you and your brother can play in making the children sleep at the right time.
People’s intention to blame a woman, in this case the mother, prevents them from dealing with problems rationally.
Q. If yes, or no, please give me reference as per Qur’an and hadith.
Syed Imran Ali,
What role do the Qur’an and Hadith play in a problem which requires consulting a paediatrician?
Q. Is it mandatory for a Muslim to offer Ithaal-e-Thawaab(as it is called in my locality), that is after the death of a beloved on the third day and on the 40th day, we have to invite our relatives and friends and feed them?
Far from mandatory, it would be sinful if it is done in the belief that it is a religious requirement.
The practice is suspected to have been given vogue by the “Halwa-puri” class of the Muslim clergy.If the intention is to donate the rewards to the dead, it must meet with a few other requirements, viz.
(a) only the poorest of the poor should be invited to the meal,
(b) the kith and kin, or friends of the deceased should not be invited, and
(c) it should not be hosted at the cost of the deceased, i.e.,his or her property should first be divided among the inheritors (men, women, children) who may then be asked to contribute,without coercion,
d)minor inheritors should not be asked to contribute.
It may be remembered that other forms of charitable spending on behalf of the dead are better.
Q. Is it also necessary to give CHILLA da’wat, that is, on the 40th day of child birth to invite and feast with our relatives?
This is another practice of the “Halwa-puri” origin. The practice has no religious significance.
Q. Is celebration of birthday prohibited in Islam?
It is not prohibited by Islam, nor is it recommended.
Q: Also, what does Islam say about `aqeeqah?
It is a Sunnah.
Q: I work as a government doctor and am required to conduct family planning operations both on Muslim as well as non-Muslim patients, following a national programme. Is it halal or haram to conduct the operations?
If you have to either perform the sterilization operation or face termination of employment, then, there is no sin upon you. But if you can find a job where you are not required to perform such operations, then you might take it.
Q. I wanted to know why should we not make tattoos? When I say tattoos I mean to write names or just any design and not anything that resembles a character.
Tattooing at the time of the Prophet (saws) consisted in women getting pierced on the face with a needle to make lines and figures and then filling the engraved lines with blue or dark liquid, kohl etc. A few got it done on the hands. The objective was beautification. Stamped at certain points on the face, it could conceal a woman’s age. The Prophet prohibited this kind of tattooing because it deformed Allah’s creation. His use of the feminine form (al-waashimaat) gives the hint that it was practiced by women. Male tattooing is not reported.
Now, we are not sure how modern-day tattooing is done. If it is engraving with a needle, anywhere on the body, leaving a permanent mark, it will stand prohibited. But, if it is simply colouring, and, especially, not in the face, it could be allowable. However, since it falls on the borderline, one may avoid even this repellent form of beautification.
Q. Can men get their ear-piercing done?
Among Indian writers it was perhaps NiradhC. Chaudhry who first discussed the Western issueof the appearance of feminism among males and vice-e-versain his “Autobiography of an Unknown Indian,” some 50 years ago. He had mentioned the opinion of some that it could be traced to the influence of genes, but later research has proved it wrong. Nonetheless, the tendency is gathering strength, and young men getting ears pierced could be a sign of creeping feminism among them. This partly explains the all the more repelling desire in some males to give themselves up to other males.
On the part of the males, ear-piercing is disfigurement, therefore prohibited. Islam creates males of full masculinity. It discourages feminism among its male adherence, as also masculinity among its female adherents.
Young Muslims better suppress these tendencies, and one way is to pray and fast more frequently. They might also avoid wearing tight clothes such as jeans.