QUESTION -- Claiming that the prevailing Medical Aid scheme is permissible, Zaid presents the following arguments:
(1) The Medical Aid Scheme is a ‘legal person’ with contractual capacity, and is able to act and contract like a real sane human being. Thus this ‘legal person; can own and give ownership
(2) According to the rules of the Medical Aid Scheme, this ‘legal person’ grants medical benefits to contributors of the Scheme.
(3) All the contributions are utilized for the running expenses of the Scheme and for providing medical benefits to the contributors.
(4) Medical benefits are granted by the Scheme to contributors whenever the calamity of sickness strikes them.
Even those who have not pursued higher Deeni Ilm are perfectly aware that the Structure of Islam’s Shariah rests on Four Fundamental Sources or Proof which are:Kitaabullaah (the Qur’aan Majeed), Sunnah of Rasulullah (sallallahu alayhi wasallam), Ijma’ (Consensus) of the Ummah’s Authorities, and Qiyaas (the Shariah’s process of Analogical Deduction) for the formulation of Ahkaam –laws – on the basis of inviolable Qur’aanic and Hadith principles-Usool. Besides these Four fundamental Sources of Law, the Shariah does not recognize any other institution, personality or system in its formulation of Ahkaam. It thus excludes from its Evidences of Law the kashf/ilhaam (Divine Inspiration and Intuition) of the Auliya and the opinions of any personality which conflicts with the Ahkaam which have been formulated on the sacred foundations of the Four Fundamental Sources of the Shariah. An issue which is structured on any one of these inviolable Sources of the Shariah comes with its attribute of immutability. It has the full force of the Shariah and is binding on Muslims. Any act which cannot be substantiated on the basis of the Four Proofs (Dalaail-e-Ar-ba-ah) is beyond the ambit of the Shariah. Shar’i status cannot be claimed for such an opinion, view, theory or practice.
Ikmalush Shiyam (Perfection of Morals) is a treatise for the Muhibbeen (Lovers of Allah). Although every Mu'min is a Lover of Allah, this treatise is largely directed to the attention of the Muhibbeen who are conscious of Divine Love. Nevertheless, it will benefit even the unconscious lovers by inducing in them some consciousness of the love lying dormant in their hearts which have been created for being the Abodes of Divine Love.
Since Ikmalush Shiyam is a treatise for Muhibbeen, it speaks the language of love – Divine Love. Thus, the book abounds with paradoxes and seemingly contradictory calls and cries sounded for the guidance of those who understand the language of Allah's Love. The advices and prescriptions herein are balm for the Souls searching the Path of Love, leading to their Beloved, Allah Azza Wa Jal. This book is not for the rational probing of a sceptic mind stunted by crass materialism. While such a mind denuded of Divine Illumination will be incapable of absorbing the treasures of Ikmalush Shiyam, the heart basking in the warmth of Divine Love will readily comprehend and relish the wealth of guidance so necessary for the perfection of morals – a perfection without which the Muhib (Lover) cannever aspire to reach his Beloved.
Ar-Raddul Fiqhi (A Juridical Rebuttal), is a treatise written by Hadhrat Maulana Mufti Habeebullaah of Pakistan. The author is among the senior Ulama of Pakistan. He is the Shaikhul Hadith as well as the Chief of Specialized Studies at Jaamia Islamiyah, Karachi, Pakistan. Hadhrat Mufti Habeebullaah Saheb has written his treatise in refutation of Hadhrat Mufti Taqi Uthmaani's views and fatwas on the questions of:
(1) Interest on late payment of instalments
(2) Absolution of debt from debtors
(3) The legal entity called company with its limited liability.
This is a short compilation of selected sayings and anecdotes of the illustrious Auliyaa (the special friends—saints) of Allah Ta'ala. The perpetuation of Islam in its original purity has been ensured by the various classes of Auliyaa among whom are also found the great Fuqaha, Muhadditheen and Mufassireen.
The sayings and anecdotes presented in this book belong to the domain of Islamic morality, spirituality and the remembrance of Allah, which in fact is the goal of life. No order has been observed in this compilation. It is essentially a book of Naseehat—advice and admonition. The aim of these advices is to create a concern (fikr) in the Muslim for the Aakhirah for which mankind as been created. Rasulullah ( صلى الله عايه وسالم ) said:
"Verily, the world has been created for you and you have been created for the Aakhirah."
Careful, sincere and reflective reading of the Naseehat of the Auliyaa will create the desired effect, viz. remembrance of Allah and the Aakhirah. The sincere reader in the quest of the truth will derive from this book the necessary enthusiasm to impel him further on in the search for the Path leading to Allah's Proximity.
The company (suhbat) of the Auliyaa is the only sure means of acquiring Islamic moral character and Nearness to Allah Ta'ala. It is precisely for this reason that the Qur'aan commands:
A SINCERE Wali of Allah is the Representative (Khalifah) of Allah Ta’ala on earth. He is the rooh (soul) of creation. All creation exists on his presence. Everything supplicates for the grace emanating from his spiritual effulgence. His heart and I brain are the repositories of Divine Knowledge and Grace. Allah Ta’ala has decreed him (the Wall) as His special servant and has grated him the closest of proximity. Allah Ta’ala has expanded his breast for the understanding of the meaning of His Kalaam (The Qur’aan Shareef).
Allah Ta’ala has granted him the Knowledge of the Qur’aan and has revealed to him the inner meanings and realities of the verses so that he may guide mankind and cure its spiritual maladies. He (the Wall) has been appointed by Allah Ta’ala to execute the obligation of Amr Bil Ma’roof (Commanding virtue) and Nahu anil Munkar (prohibiting evil). He (the Wali) cleanses the hearts from impurities and the intelligence from deception thus elevating people onto Siraatul Mustaqeem. Such a person is the true Khalifah of Allah Ta’ala on earth.
This book which is presented to readers, contains the names and life-episodes
of such noble Auliya and Masha-ikh whose existence constitutes a ni’mat
(divine favour) and whose very mention is a rahmat (divine mercy) for the world.
They have reached Allah and they deliver others to Allah (i.e. they are both
Waasil ilallaah and Mْsil ilallaah). Most aptly does the following gracious
Qur’aanic aayat apply to these illustrious Souls:
“Those first ones who have taken the lead among the Muhaajireen and
the Ansaar and those who have followed them with the firmest conviction of
Imaan (Ihsaan), Allah is well-pleased with them and they are well-pleased with
They were the true and perfect Mu’mins. They were excellent Muslims.
In reality they were the slaves of Allah. They fully fulfilled the design declared
in the aayat:
“I have not created jinn and man except that they worship Me.”
Rasulullah ( saws ) said:
"Verily, Allah will send for this Ummah at the beginning of every century a person who will renew (reform and renovate) for it the Deen. "
Hadhrat Hakimul Ummat Maulana Ashraf Ali Thanvi (rahmatullahi alayh) was one such Mujaddid (Reformer) as is mentioned in the hadith of Rasulullah (saws ).
The condition of the Ummah at all levels and in all spheres of life is dismal and deplorable. The Ummah is grounded in the quagmire of decadence. It's state of dishonourable existence is indeed heart-rending to those who understand the value of Islam and the true position of the followers of Islam. The way of life of the Ummah in present times and the Islam handed down by Muhammadur Rasulullah ( saws ) fourteen centuries ago are entities widely divergent and pole apart. There is extremely little affinity between the present Ummah and the Islam of the Sahaabah of Rasulullah ( saws ). Spiritually, morally, culturally, socially and politically, the Muslim Nation has fallen to the lowest ebb. The Muslim Nation is bankrupt in all spheres of its life in relation to Islam.
Masah alal Khuffain is an act of ibaadat ordered by the Shariah. Just as all acts of ibaadat have their requisite conditions (Shuroot) for their validity, so too does Masah alal Khuffain have Shar'i conditions for its validity. An ibaadat is not valid if its conditions are not observed.
Masah means to wipe or rub. Khuffain are a special kind of socks made of leather. The act of lightly wiping the wet hand over the khuffain is called Masah.
Ghair Muqallideen (those who have renounced the Taqleed of the Four Math-habs of the Ahlus Sunnah Wal Jama'ah) among whom is the sect known as Salafis, have completely distorted the Shariah's Ahkaam (rules) pertaining to this ibaadat. Notorious for their taqleed (blind following) of their desires, these Ghair Muqallideen have discarded the Shuroot which are necessary for the validity of Masah. They therefore claim that masah on ordinary conventional cotton, woollen and nylon socks is valid.
صلى الله عايه وسالم ) and practised by his noble Companions and the illustrious personalities of Islam in the initial three eras of Islam known as Khairul Quroon (Noblest Ages). Irrespective of the appeal and beauty any act/practice of apparent worship may possess, it will not be Ibaadat in Islam if it has no basis in the Sunnah of Rasulullah (
صلى الله عايه وسالم ) – and the concept of the Sunnah is what was known, understood, practised and propagated by the Sahaabah, Taabieen and Tab-e-Taabieen in the period known as Khairul Quroon. Thus, if anyone insists on performing Salaat at sunrise, midday (Zawwaal) and sunset, it will not be said that such performance is Salaat. It will be a haraam bid’ah (innovation) notwithstanding its external form of Salaat. If someone fasts on the Days of Eid, such fasting will not be Ibaadat, but will be haraam bid’ah, the consequence of which is nothing but the Fire of Jahannum. Since these acts which are in conflict with the teachings of Rasulullah (
صلى الله عايه وسالم ), they will not be classified as Ibaadat notwithstanding their external forms of worship. If someone performs four raka’ts ‘Fardh’ for Fajr instead of the commanded two raka’ts, such performance will not be Ibaadat irrespective of the beauty of the external form of the act. It will be a haraam bid’ah.
The customary practices of Moulood/Meelaad have to be examined on this criterion of the Shariah. Did Rasulullah (صلى الله عايه وسالم ) teach the observance of Moulood? Did the Sahaabah, the Taabieen and Tab-e-Taabieen observe Moulood? If they had observed this custom, undoubtedly, it will be classified as Ibaadat. If they did not, it will not then be Ibaadat. The articles in this brief booklet will show that with the accompaniment of many evil and haraam factors, the custom of Moulood is haraam and bid’ah. It has no support in the Qur’aan and Hadith. It is an utterly baseless custom which has no relationship with Islam.