NO WORLDLY OCCUPATION PREVENTS BELIEVERS FROM SEEKING GOD'S GOOD PLEASURE
[They are] not distractedby trade or commerce from the remembrance of
God, the establishment of prayer, and the payment of alms; fearing a
day when all hearts and eyeswill be in turmoil. (Qur'an, 24:37)
New Testament
... It would not be right for us to neglect the ministry of the word
of God in order to wait on tables. (Acts 6:2)
TO BE WITH BELIEVERS
Restrain yourself patiently with those who call on their Lord morning
and evening, desiring His face. Do not turn your eyes from them,
desiring the attractions of this world.And do not obey someone whose
heart We have made neglectful of Our remembrance, who follows his own
whims and desires, and whose life has transgressed all bounds.
(Qur'an, 18:28)
New Testament
... Pursue righteousness, faith, love, and peace, along with those who
call on the Lord out of a pure heart. (2 Timothy 2:22)
THE BROTHERHOOD OF BELIEVERS
Hold fast to the rope of God all together, and do not separate.
Remember God's blessing to you when you were enemiesand He joined your
hearts together so that you became brothers by His blessing. You were
on the very brink of a pitof the Fire, and He rescued you from it. In
this way God makes His Signs clear to you, so that hopefully you will
be guided. (Qur'an, 3:103)
The male and female believers are friends of one another. They command
what is right and forbid what is wrong, perform prayer and give the
alms, and obey God and His Messenger… (Qur'an, 9:71)
New Testament
Be devoted to one another in brotherly love. Honor one another above
yourselves. (Romans 12:10)
Whoever does God's will is my brother and sister and mother. (Mark 3:35)
TO BE STEADFAST IN GOD'S RELIGION
As for those who hold fast to the Book and perform prayer, We will not
let the wage of the righteous be wasted. (Qur'an, 7:170)
So hold fast to what has been revealed to you. You are on a straight
path. (Qur'an, 43:43)
Hold fast to the rope of God all together, and do not separate.
Remember God's blessing to you... (Qur'an, 3:103)
New Testament
So then, brothers, stand firm and hold to the teachings we passed on
to you, whether by word of mouth or by letter. (2 Thessalonians 2:15)
He [an overseer] must hold firmly to the trustworthy message as ithas
been taught, so that he can encourage others by sound doctrine and
refute those who opposeit. (Titus 1:9)
A BELIEVER'S LIFE AND DEATH ARE FOR GOD
Say: "My prayer and my rites, my living and my dying, are for God
alone,the Lord of all the worlds." (Qur'an, 6:162)
Those who, when disaster strikes them, say: "We belong to God, and to
Him we will return." (Qur'an, 2:156)
New Testament
For none of us lives to himself alone, and none of us dies to himself
alone. If we live, we live to the Lord; and if we die, we die to the
Lord. So, whether we live or die, we belong to the Lord. (Romans
14:7-8)
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Tuesday, August 6, 2013
13 Bible coinsides with Quran
Fiqh - False Testimony
Islam has come with the establishment of justice and prevention of
injustice as one of its most manifest goals. Justice isthe purpose for
which Prophet Muhammadand all other Messengers, may Allaah exalt their
mention, were sent.Allaah Says )what means(:"We have already sent Our
messengers with clear evidences and Sent down with them the Scripture
and the balance that the people may maintain ]their affairs[ in
Justice…"]Quran 25:57[
This justice touches all aspects of human life and includes the rights
of the Creator and the creatures. Allaah Almighty Says)what
means(:"Indeed, Allaah orders justice and good conduct and giving to
relatives ..."]Quran 16:90[
Only Islam guarantees the means that lead to the actualization of
justice and its consolidation. One of the means of establishing
justice is giving testimony and knowing its importance. Testimony is
the criterion with which we distinguish between truth and falsehood,
and true claims and false ones. Someone said, "Testimony to people's
rights is like the soul to the body,for as Allaah enlivens bodies
withsouls, He also enlivens rights withtruthful testimony. It is
essential in establishing a sound social life and all that has to do
with it.
Shurayh, a prominent Muslim judgesaid, "Judgment is a disease while
testimony is a cure.So use the cure for the disease."
Giving testimony its due is an obligatory duty. Allaah Says
)whatmeans(:"…And establish the testimony for ]the acceptance of[
Allaah…"]Quran 65:2[
Those who stand firm in their testimonies are among the people of
righteousness and faith. Among the necessities of faith is giving
truthful testimony even if against oneself or a relative. Allaah Says
)what means(:"Oyou who have believed, be persistently standingfirm
injustice, witnesses for Allaah, even if it be against yourselves or
parents and relatives..."]Quran 4:135[
Establishing testimony includes giving witness in making contracts and
giving it in front of judges. Muslim scholars said,"Whoever is called
to be a witnessover a contract or undertaking - and there is no one
besides him qualified to do that - it is compulsory on him to be a
witness over the transaction. If, however, there are other qualified
persons to do that, it becomes a recommended act andcollective
obligation."
As regards giving testimony, the scholars said, "Giving testimony is a
collective obligation whereby if it is carried out by a sufficient
number of people, the whole community is absolved of the obligation.
But if no one does it, the whole community is blameworthy. If there
are no other witnesses that would enable justice to be done and there
is a fear that someone's right may be lost, it then becomes the
individual responsibility of the few availablewitnesses to
testify".Allaah Says)what means(:"…And let not the witnesses refuse
when they are called upon..."]Quran 2:282[
Islam not only enjoins giving testimony, it also forbids concealing it
because concealing evidence is something that is disapproved of
Islamically and detested by nature. Allaah Says)what means(:"…And do
not conceal testimony, for whoever conceals it-his heart is indeed
sinful..."]Quran, 2:283[
Some scholars said: "Allaah has not threatened )His slaves( on
anything as much as He has threatened them over the concealment of
evidence.
Concealing evidence is a great sin.Allaah Says )what means(:"…And we
will not withhold the testimony of ]i.e. ordained by[ Allaah. Indeed,
we would then beof the sinful."]Quran 5:106[
Ibn Abbaassaid, "Giving false testimony and concealing testimony is
one of the major sins."
Since all these facts have been made clear, it then becomes necessary
to know thatSharee'ah)Islamic Law( has surrounded testimony with
hedges that will enable it to serve its purposes and prevent it from
deviating towards what negates its goals. That is why the basic
principle inSharee'ahis that one's testimony must be based on
knowledge, clarity and trust. Allaah Says)what means(:"…But only those
who testify to the truth ]can benefit[, and they know."]Quran 43:86[
Allaah also Says, while referring to the sayings of Prophet Yoosuf's
)Joseph's( brothers,)what means(:"…And we did not testify except to
what we knew."]Quran 12:81[
The scholars said, "Generally speaking, when regarding a matter that
can be seen, like murder, stealing, or fornication, only eye-witness
accounts are suitable )acceptable( as testimony, and if the matter is
one that can be heard like marriage and business contracts, divorce,
etc., acceptable testimony should be based on hearing".
To give testimony on a matter wherein one has no knowledge, or to
purposely testify with the opposite of what we know to be the truth is
regarded as a great sin. False testimony is one that is baseless
whatever the reason may be.Ibn Hajarsaid,"False information is to
describe something in contrary to its actual
form."Somescholarssaid,"Falsehood is something that is outwardly
adjusted and beautified so that it may be thought to be truth."
Allaah Says )what means(:" …Andavoid false statement."]Quran 22:30[
At-Tirmithiand others reported that the Prophetdelivered a sermon one
day and said,"O you people! Giving false testimony is equal to
ascribing partners to Allaah."He then recited,"So avoid the
uncleanliness of idols and avoid false statement."]Quran 22:30[
Al-BukhaariandMuslimreported that the Prophetsaid,"Should I inform you
about the greatest of the great sins?"They )the present companions(
said, "Yes, O Allaah's Messenger!" He said,"To join others in worship
with Allaah and to be undutiful to one's parents."The Prophetthen sat
up after he had been reclining )on a pillow( and said,"And I warn you
againstgiving a lying speech )false statement(."He kept saying that
warning, till we )listeners( thought he would not stop".
Giving false testimony has many evils for it supports falsehood
against truth and gives backing to injustice and aggression against
justice. It also effaces fairness and equity and poses danger to
public safety and security.
Therefore, we, Muslims, should take to the path of pious believers
about whom Allaah Says)what means(:"And ]they are[ those who do not
testify to falsehood, and when they pass near ill speech, they pass by
with dignity."]Quran 25:72[
Islamic Law strongly seeks to establish principles of brotherhood and
mutual love in the Muslim society and remove causes of dissension from
amongMuslims. That is why it promulgates the policy of authentication
and keeping records of contracts in order to protect people's rights
and valuables and eliminate corruption and contentions. One of the
methods of authenticationis testimony. Allaah Says regarding business
transactions)what means(:"And take witnesses when you conclude a
contract."]Quran 2:282[
He, the Almighty, also Says regarding revocation of contracts:"And
bring to witness two just men from among you and establish the
testimony for]the acceptance of[ Allaah."]Quran65:2[
Concerning handing over properties and trusts, Allaah Almighty Says
)what means(:"Then when you release their property to them, bring
witnesses upon them. And sufficient is Allaah as Accountant."]Quran,
4:6[
So, we, as Muslims, have to obey the injunctions of our Lord and
adhere to His way in order to succeed and have prosperity in this
world and the next.
injustice as one of its most manifest goals. Justice isthe purpose for
which Prophet Muhammadand all other Messengers, may Allaah exalt their
mention, were sent.Allaah Says )what means(:"We have already sent Our
messengers with clear evidences and Sent down with them the Scripture
and the balance that the people may maintain ]their affairs[ in
Justice…"]Quran 25:57[
This justice touches all aspects of human life and includes the rights
of the Creator and the creatures. Allaah Almighty Says)what
means(:"Indeed, Allaah orders justice and good conduct and giving to
relatives ..."]Quran 16:90[
Only Islam guarantees the means that lead to the actualization of
justice and its consolidation. One of the means of establishing
justice is giving testimony and knowing its importance. Testimony is
the criterion with which we distinguish between truth and falsehood,
and true claims and false ones. Someone said, "Testimony to people's
rights is like the soul to the body,for as Allaah enlivens bodies
withsouls, He also enlivens rights withtruthful testimony. It is
essential in establishing a sound social life and all that has to do
with it.
Shurayh, a prominent Muslim judgesaid, "Judgment is a disease while
testimony is a cure.So use the cure for the disease."
Giving testimony its due is an obligatory duty. Allaah Says
)whatmeans(:"…And establish the testimony for ]the acceptance of[
Allaah…"]Quran 65:2[
Those who stand firm in their testimonies are among the people of
righteousness and faith. Among the necessities of faith is giving
truthful testimony even if against oneself or a relative. Allaah Says
)what means(:"Oyou who have believed, be persistently standingfirm
injustice, witnesses for Allaah, even if it be against yourselves or
parents and relatives..."]Quran 4:135[
Establishing testimony includes giving witness in making contracts and
giving it in front of judges. Muslim scholars said,"Whoever is called
to be a witnessover a contract or undertaking - and there is no one
besides him qualified to do that - it is compulsory on him to be a
witness over the transaction. If, however, there are other qualified
persons to do that, it becomes a recommended act andcollective
obligation."
As regards giving testimony, the scholars said, "Giving testimony is a
collective obligation whereby if it is carried out by a sufficient
number of people, the whole community is absolved of the obligation.
But if no one does it, the whole community is blameworthy. If there
are no other witnesses that would enable justice to be done and there
is a fear that someone's right may be lost, it then becomes the
individual responsibility of the few availablewitnesses to
testify".Allaah Says)what means(:"…And let not the witnesses refuse
when they are called upon..."]Quran 2:282[
Islam not only enjoins giving testimony, it also forbids concealing it
because concealing evidence is something that is disapproved of
Islamically and detested by nature. Allaah Says)what means(:"…And do
not conceal testimony, for whoever conceals it-his heart is indeed
sinful..."]Quran, 2:283[
Some scholars said: "Allaah has not threatened )His slaves( on
anything as much as He has threatened them over the concealment of
evidence.
Concealing evidence is a great sin.Allaah Says )what means(:"…And we
will not withhold the testimony of ]i.e. ordained by[ Allaah. Indeed,
we would then beof the sinful."]Quran 5:106[
Ibn Abbaassaid, "Giving false testimony and concealing testimony is
one of the major sins."
Since all these facts have been made clear, it then becomes necessary
to know thatSharee'ah)Islamic Law( has surrounded testimony with
hedges that will enable it to serve its purposes and prevent it from
deviating towards what negates its goals. That is why the basic
principle inSharee'ahis that one's testimony must be based on
knowledge, clarity and trust. Allaah Says)what means(:"…But only those
who testify to the truth ]can benefit[, and they know."]Quran 43:86[
Allaah also Says, while referring to the sayings of Prophet Yoosuf's
)Joseph's( brothers,)what means(:"…And we did not testify except to
what we knew."]Quran 12:81[
The scholars said, "Generally speaking, when regarding a matter that
can be seen, like murder, stealing, or fornication, only eye-witness
accounts are suitable )acceptable( as testimony, and if the matter is
one that can be heard like marriage and business contracts, divorce,
etc., acceptable testimony should be based on hearing".
To give testimony on a matter wherein one has no knowledge, or to
purposely testify with the opposite of what we know to be the truth is
regarded as a great sin. False testimony is one that is baseless
whatever the reason may be.Ibn Hajarsaid,"False information is to
describe something in contrary to its actual
form."Somescholarssaid,"Falsehood is something that is outwardly
adjusted and beautified so that it may be thought to be truth."
Allaah Says )what means(:" …Andavoid false statement."]Quran 22:30[
At-Tirmithiand others reported that the Prophetdelivered a sermon one
day and said,"O you people! Giving false testimony is equal to
ascribing partners to Allaah."He then recited,"So avoid the
uncleanliness of idols and avoid false statement."]Quran 22:30[
Al-BukhaariandMuslimreported that the Prophetsaid,"Should I inform you
about the greatest of the great sins?"They )the present companions(
said, "Yes, O Allaah's Messenger!" He said,"To join others in worship
with Allaah and to be undutiful to one's parents."The Prophetthen sat
up after he had been reclining )on a pillow( and said,"And I warn you
againstgiving a lying speech )false statement(."He kept saying that
warning, till we )listeners( thought he would not stop".
Giving false testimony has many evils for it supports falsehood
against truth and gives backing to injustice and aggression against
justice. It also effaces fairness and equity and poses danger to
public safety and security.
Therefore, we, Muslims, should take to the path of pious believers
about whom Allaah Says)what means(:"And ]they are[ those who do not
testify to falsehood, and when they pass near ill speech, they pass by
with dignity."]Quran 25:72[
Islamic Law strongly seeks to establish principles of brotherhood and
mutual love in the Muslim society and remove causes of dissension from
amongMuslims. That is why it promulgates the policy of authentication
and keeping records of contracts in order to protect people's rights
and valuables and eliminate corruption and contentions. One of the
methods of authenticationis testimony. Allaah Says regarding business
transactions)what means(:"And take witnesses when you conclude a
contract."]Quran 2:282[
He, the Almighty, also Says regarding revocation of contracts:"And
bring to witness two just men from among you and establish the
testimony for]the acceptance of[ Allaah."]Quran65:2[
Concerning handing over properties and trusts, Allaah Almighty Says
)what means(:"Then when you release their property to them, bring
witnesses upon them. And sufficient is Allaah as Accountant."]Quran,
4:6[
So, we, as Muslims, have to obey the injunctions of our Lord and
adhere to His way in order to succeed and have prosperity in this
world and the next.
Fiqh - The Islamic ruling on Al-Luqatah )lost and found(
Definition
Linguistically, 'Al-Luqatah' refers to anything that is found and
picked up from the ground. Technically, as Imaam Ibn Qudaamaha Muslim
scholar, definedit as: 'Property that the owner loses and a
personfinds and takes away )to preserve it in trust(.'
Legal Validity
Muslim scholars vary about the ruling. The Hanafi and Shaafi'i
juristsmaintain that it is better to pick up a lost property because a
Muslim is duty-bound to preserve his Muslim brother's property, as
evidenced by the saying of the Prophetwhen he was asked about
Al-Luqatah:"Remember the description of its container and the string
with which it is tied. Make a public announcement of it for one year.
If nobody comes and claims it, then utilise the money but keep it as a
trust with you. And if its owner comes back one day seeking it, then
return it to him."]Al-Bukhaari and Muslim[
According to the Maaliki and Hanbali jurists, it is a Makrooh
)disliked( act to take away such property.This is also the opinion
ofIbn 'Umar and Ibn 'Abbaas. They argued that by taking away such lost
items, one is bound to use something that is deemed unlawful. They
also argued that one maynot be able to undertake his duty efficiently
regarding it, in terms of advertising it, returning it to its lawful
owner andpreserving it.
Its Ruling in Terms of Liability
Al-Luqatah remains a trust with the person who finds it and keeps
it,and he is deemed liable for it only if he abuses it. He is also
deemed liable for it if he gives it to somebody else without the
permission of a judge. If it is damaged while still in the finder's
possession, after publicly announcing that he has found it and asking
people to refer its rightful owner to him, then he is not deemed
liable for such damage because he volunteered to preserve it in trust.
TheAhaadeeth )prophetic statements( on this issue are very clear. The
Prophetsaid in the above-quoted Hadeeth:"...But keep it as a trust
with you".
Types of Al-Luqatah
1. If it is an animal, the finder should see if it is able to protect
itself or not. If it is able to, then he is not allowed to take it
away. When the Prophetwas asked about the Islamic ruling concerning a
lost camel, he replied:"It is none of your concern. Leave it, for it
has its feet and a water-container)reservoir(, and it will reach water
and eat fromthe trees until its owner finds it."]Al-Bukhaari[
However, if the lost animal is not able to protect itself, such as a
sheep, a sick camel or a horse with a broken leg, the finder is
allowed to take it away. When the Prophetwas asked about the ruling
concerning a lost sheep, he replied:"Take it, for it is either for
you, or for your brother )i.e., its owner(, or for the
wolf."]Al-Bukhaari[
2. As for lost property that is not an animal, such as money of an
unknown owner, one should consider the following rulings:
The Ruling Concerning Trivial Fallen Items
For trivial items such as a loaf of bread, a whip, a date or anything
that people generally do not claim when they lose, according to the
predominant custom, theperson who finds such anitem is allowed to
claim itas his own without publicly announcing it. He is also allowed
to utilise it. Jaabir bin 'Abdullaahwho was one of the Prophet's
companions, said: "The Messenger of Allaahallowed us to utilise)such
trivial objects as( a rod, a whip and a rope if we found
it."]Al-Bukhaari and Muslim[
Announcing Lost Property Publicly
a( If someone finds an object, he should acquaint himself with
thefeatures that distinguish it from all similar objects. This will
allow him to identify the right owner if he comes to claim it and asks
him about its distinguishing features.
b( If he knows its distinguishing features, he should advertise it in
public places, markets and outside Mosques, butnot inside the Mosques,
as this is deemed a Makrooh act. He should then wait for a year.
How should the finder becompensated for announcing, publicising or
maintenance expenditure?
Hanafi and Hanbali juristsmaintain that the finder should incur such
expenses. Imaam Maalikmaintained: "The owner is to be given two
options: either to reclaimit from the person who has found it, by
paying him back for what he hasspent on it, or to give it to him in
return for the expenses incurred." Shaafi'i jurists say that the judge
takes the money from the public treasury of the Muslim state and gives
it to the finder of the lost property to use it for advertising
purposes, or the finder may borrow this money and would consider it as
a loan to the owner.
Returning Lost Property to the Person Who Claims It
If someone comes and claims that the lost property is his, its finder
should ask him about its distinguishing characteristics. If the
claimant adequately describes it and distinguishes it from similar
items, or if he proves to him with clear evidence that it belongs to
him - by describing its container or the string with which it is tied,
for instance - then the findershould return it to him, as the
Prophetsaid by way of example:"If its owner shows up and
satisfactorily describes itscontainer, the string withwhich it is tied
and the amount of money in it, then return it to him."]Muslim[
A question arises here: After the claimant provides a satisfactory
description of the lost property, should the finder return the
property to him or should he take him to a judge to establish the
evidence and act upon the judge's decision? According to the Hanafi
and Shaafi'i schools of Fiqh )jurisprudence(, the finder of the lost
property is not obliged toreturn it. The followers ofthe Maaliki and
Hanbali schools of Fiqh have stated that he is obliged to return it to
its owner ifthe latter gives a satisfactory description of it, in
accordance with the dictates of the prophetic tradition mentioned
above.
Claiming Lost Property as One's Own
The finder of the lost property can claim such property as his own if
he still has it, or he can claimits price as his own in case he sold
it after advertising it for the required period of time. In such a
case, he should give it or give its value tothe owner should the
latter come forward to claim it, as the Prophetsaid in this
regard:"Advertise it for a year. If nobody claims it, then utilise it,
and keep it withyou as a trust." One is notallowed to claim it as his
own without advertising it for a full year.
Some scholars argue that it is not permissible to consider lost
property as one's own, and whoever finds it should, after advertising,
give it in charity to the poor because it is considered other people's
property, and it is not permissible to use it without its owner's
consent, in accordance with prophetic textual evidence: the
Prophetsaid:"A Muslim's propertyis not lawful )for another Muslim(
without the former's own free will." Healso said: "Lost property is
not lawful. Whoever finds it should advertise it for a year. If its
owner shows up and claims it, he )the finder( must return it to him;
if he does not show up, he should give it in charity."]Al-Bazzaar and
Ad-Daaraqutni[
Linguistically, 'Al-Luqatah' refers to anything that is found and
picked up from the ground. Technically, as Imaam Ibn Qudaamaha Muslim
scholar, definedit as: 'Property that the owner loses and a
personfinds and takes away )to preserve it in trust(.'
Legal Validity
Muslim scholars vary about the ruling. The Hanafi and Shaafi'i
juristsmaintain that it is better to pick up a lost property because a
Muslim is duty-bound to preserve his Muslim brother's property, as
evidenced by the saying of the Prophetwhen he was asked about
Al-Luqatah:"Remember the description of its container and the string
with which it is tied. Make a public announcement of it for one year.
If nobody comes and claims it, then utilise the money but keep it as a
trust with you. And if its owner comes back one day seeking it, then
return it to him."]Al-Bukhaari and Muslim[
According to the Maaliki and Hanbali jurists, it is a Makrooh
)disliked( act to take away such property.This is also the opinion
ofIbn 'Umar and Ibn 'Abbaas. They argued that by taking away such lost
items, one is bound to use something that is deemed unlawful. They
also argued that one maynot be able to undertake his duty efficiently
regarding it, in terms of advertising it, returning it to its lawful
owner andpreserving it.
Its Ruling in Terms of Liability
Al-Luqatah remains a trust with the person who finds it and keeps
it,and he is deemed liable for it only if he abuses it. He is also
deemed liable for it if he gives it to somebody else without the
permission of a judge. If it is damaged while still in the finder's
possession, after publicly announcing that he has found it and asking
people to refer its rightful owner to him, then he is not deemed
liable for such damage because he volunteered to preserve it in trust.
TheAhaadeeth )prophetic statements( on this issue are very clear. The
Prophetsaid in the above-quoted Hadeeth:"...But keep it as a trust
with you".
Types of Al-Luqatah
1. If it is an animal, the finder should see if it is able to protect
itself or not. If it is able to, then he is not allowed to take it
away. When the Prophetwas asked about the Islamic ruling concerning a
lost camel, he replied:"It is none of your concern. Leave it, for it
has its feet and a water-container)reservoir(, and it will reach water
and eat fromthe trees until its owner finds it."]Al-Bukhaari[
However, if the lost animal is not able to protect itself, such as a
sheep, a sick camel or a horse with a broken leg, the finder is
allowed to take it away. When the Prophetwas asked about the ruling
concerning a lost sheep, he replied:"Take it, for it is either for
you, or for your brother )i.e., its owner(, or for the
wolf."]Al-Bukhaari[
2. As for lost property that is not an animal, such as money of an
unknown owner, one should consider the following rulings:
The Ruling Concerning Trivial Fallen Items
For trivial items such as a loaf of bread, a whip, a date or anything
that people generally do not claim when they lose, according to the
predominant custom, theperson who finds such anitem is allowed to
claim itas his own without publicly announcing it. He is also allowed
to utilise it. Jaabir bin 'Abdullaahwho was one of the Prophet's
companions, said: "The Messenger of Allaahallowed us to utilise)such
trivial objects as( a rod, a whip and a rope if we found
it."]Al-Bukhaari and Muslim[
Announcing Lost Property Publicly
a( If someone finds an object, he should acquaint himself with
thefeatures that distinguish it from all similar objects. This will
allow him to identify the right owner if he comes to claim it and asks
him about its distinguishing features.
b( If he knows its distinguishing features, he should advertise it in
public places, markets and outside Mosques, butnot inside the Mosques,
as this is deemed a Makrooh act. He should then wait for a year.
How should the finder becompensated for announcing, publicising or
maintenance expenditure?
Hanafi and Hanbali juristsmaintain that the finder should incur such
expenses. Imaam Maalikmaintained: "The owner is to be given two
options: either to reclaimit from the person who has found it, by
paying him back for what he hasspent on it, or to give it to him in
return for the expenses incurred." Shaafi'i jurists say that the judge
takes the money from the public treasury of the Muslim state and gives
it to the finder of the lost property to use it for advertising
purposes, or the finder may borrow this money and would consider it as
a loan to the owner.
Returning Lost Property to the Person Who Claims It
If someone comes and claims that the lost property is his, its finder
should ask him about its distinguishing characteristics. If the
claimant adequately describes it and distinguishes it from similar
items, or if he proves to him with clear evidence that it belongs to
him - by describing its container or the string with which it is tied,
for instance - then the findershould return it to him, as the
Prophetsaid by way of example:"If its owner shows up and
satisfactorily describes itscontainer, the string withwhich it is tied
and the amount of money in it, then return it to him."]Muslim[
A question arises here: After the claimant provides a satisfactory
description of the lost property, should the finder return the
property to him or should he take him to a judge to establish the
evidence and act upon the judge's decision? According to the Hanafi
and Shaafi'i schools of Fiqh )jurisprudence(, the finder of the lost
property is not obliged toreturn it. The followers ofthe Maaliki and
Hanbali schools of Fiqh have stated that he is obliged to return it to
its owner ifthe latter gives a satisfactory description of it, in
accordance with the dictates of the prophetic tradition mentioned
above.
Claiming Lost Property as One's Own
The finder of the lost property can claim such property as his own if
he still has it, or he can claimits price as his own in case he sold
it after advertising it for the required period of time. In such a
case, he should give it or give its value tothe owner should the
latter come forward to claim it, as the Prophetsaid in this
regard:"Advertise it for a year. If nobody claims it, then utilise it,
and keep it withyou as a trust." One is notallowed to claim it as his
own without advertising it for a full year.
Some scholars argue that it is not permissible to consider lost
property as one's own, and whoever finds it should, after advertising,
give it in charity to the poor because it is considered other people's
property, and it is not permissible to use it without its owner's
consent, in accordance with prophetic textual evidence: the
Prophetsaid:"A Muslim's propertyis not lawful )for another Muslim(
without the former's own free will." Healso said: "Lost property is
not lawful. Whoever finds it should advertise it for a year. If its
owner shows up and claims it, he )the finder( must return it to him;
if he does not show up, he should give it in charity."]Al-Bazzaar and
Ad-Daaraqutni[
Fiqh - Bribery Leads to Corruption and Destruction
If bribery spreads throughout a society, it will undoubtedly be
corrupt and doomed to destruction. Man undertook the Trust that was
offered to the heavens and the earth but they refused to bear it.
Hence, it is obligatory on man to observe this Trust in the most
perfect way that is required of him in order to win the pleasure of
Allaah The Almighty and reform society.
However, if the Trust is lost, it results in the corruption of the
society and it becomes disordered and disunited. To preserve this
trust, Allaah The Almighty forbids His slaves from doing anything that
could lead toits loss or decrease. Hence, AllaahThe Almighty has
prohibited bribery, which is spending moneyso as to reach something
that is unlawful, either through giving the briber what he is not
entitledto have or exempting him from what is obligatory on him.
Allaah The Almighty Says )what means(:
•}And do not consume one another's wealth unjustly or sendit ]in
bribery[ to the rulers in order that ]they might aid[ you]to[ consume
a portion of the wealth of the people in sin, whileyou know ]it is
unlawful[{]Quran 2:188[
•}Devourers of ]what is[ unlawful.{]Quran 5:42[ in the context of
dispraising the Jews.
There is no doubt that bribery is unlawful as Ibn Mas'oodsaid in his
commentary on the aforementioned verse.
Bribery is a Grave Major Sin
Some scholars consider bribery tobe a grave major sin, especially if
paid to affect the judgment of a person in a position of trust. This
is supported by a Hadeeth on the authority of 'Abdullaah ibn 'Amrwho
said, "The Messenger of Allaahcursed both the briber and the bribed
person."]At-Tirmithi[ This Hadeeth indicates that bribery is a grave
major sin because it is known that only grave sins and evildoings
deserve to be cursed.
Aspects of Bribery
Nowadays, bribery prevails in many sectors of numerous societies, to
the extent that thereis almost no area of life that is free from
bribery, especially in third world countries. There is bribery in
judgment such that thejudge takes the side of the undeserving or
prevents someone from having his right, gives precedence to the one
who does not deserve to be preferred and vice versa, or is partial in
his judgment to a relative or someone of high status - due to an
unlawful bribe that he received. There is also bribery in implementing
judgment. There isbribery in appointing people when someone pays a
bribe to those who are in authority to appoint someone while there
areothers who are more deserving of the job than him.
Leaving aside the fact that this is unlawful and the consumption
ofwhat is unlawful, it is also betrayal of the Trust because the
better and the more efficient person should be appointed to the job.
Allaah The Almighty Says)what means(:}The best one you can hire is the
strong and the trustworthy.{]Quran 28:26[ Moreover, there is bribery
in the field of education, construction and many other fields that are
too numerous to mention here.
Effects and Harms of Bribery
Bribery is a crime that has grave effects and serious consequenceson
the individual and the society. We shall summarize some of them as
follows:
1- Entrusting a mission to those who are not qualified to do it: When
one pays a bribe to have a job that he is not qualified for, this
leads to shortcomings in his work output and production and leads to
the wasting of resources.
2- Destruction of principles and good morals: The spread of bribery in
a society means the destruction of the morals of the members of this
society, loss of confidence between them and the spread of bad morals
like negligence, indifference, losing a sense of allegiance and
belongingand the onset of frustration.
3- Wasting property and endangering souls: If one imagines that
bribery prevails in a society until it reaches the sector of health
and the production of medicine, what would be the condition of
people's health when they use bad medicines that were licensedthrough
bribery? Imagine that one walks across a bridge that has grave defects
that endangers people's lives and properties and that the contractor
who built it obtained permission to finish thework and construction
through bribery.
How many casualties and financial losses would stem from the fall of
that bridge? One should draw an analogy to this case in all fields.
Hence, bribery leads to the wasting of money and endangering of souls.
The Difference Between Bribes and Gifts
There is no doubt that there is a resemblance between a bribe and a
gift but the main differencebetween them lies in the intention and
motive behind eachof them, for the one who presents a gift seeks to
win the love of others and their acquaintance and to show kindness to
them.
Is a Gift Presented to a Ruler Considered a Bribe?
Many scholars are of the opinion that the ruler's acceptance of gifts
is a type of bribe. In a Hadeeth on the authority of Abu Humayd
As-Saa'idihe said,
The Prophetemployed a man from the tribe of Al-Azd named Ibn
Al-Lutbiyyah to be a Zakaah]obligatory charity[ collector. When he
returned he said ]to the Prophet[, "This is for you andthis was
presented to me as a gift." The Messenger of Allaahthen rose to the
pulpit and praised Allaah The Almighty and extolled Him. Then he
said:"I employ a man to do a job and he comes and says this is for you
and this was presented to me as a gift? Why did he not remain in the
house of his father, or the house of his mother, and see whether gifts
would be given to him or not? By Allaah, if any one of you took
anything unlawfully, he will come with it on the Day ofResurrection,
carrying it on ]his back[. I will not recognize any of you on the Day
of Resurrection with a grunting camel, or a bellowing cow, or a
bleating ewe."Then he raised his hands till we could see the whiteness
ofhis armpits. Then he said twice, "O Allaah! Have I conveyed ]Your
Commands[?" ]Al-Bukhaari and Muslim[
An-Nawawisaid, "This Hadeeth clarifies that the gifts received by
governors are unlawful to receive and an unfaithful act because it is
a breach of their trust. The Messenger of Allaahclarified in the same
Hadeeth why those who are in a position of trust are not permitted to
accept gifts, unlike those who are not in the same position for in
their case a gift is recommended. All that the governor receives under
the name of gifts should be returned to the one who gave it. If it is
notpossible, it should be paid to the Muslims' Treasury."
Ibn Battaalsaid, "The gifts ofthe governors should be put in the
Muslim Treasury. The governor cannot own it unless the Imaam requests
it for him."
What is the Ruling on the One Compelled to Pay a Bribe?
What should one do if it is decided that the gifts that are presented
to officials are a type of bribe, but the whole society is controlled
by bribery and the governing regime is so corrupt that he cannot have
his right without paying a bribe?
Scholars decided that in this case only, the bribed person is the
onewho bears the guilt, whereas the one who gives the bribe is free
from liability. This is so if he does this to have his right or to
ward off some harm that may afflict him, his religion or his property.
Therefore, if scholars issue a Fatwa )ruling( about the permissibility
of paying a bribe in case of compulsion and state that the person who
pays the bribe would not be held guilty, does this not indicate that a
bribe is like stealing? Rather, it is worse because it ruins the
consciousness of those in authority and drives them to wrong others
for the sake of the briber. At this point, the regime will become
corrupt and will be like a toy in the hands of criminals and unjust
people who follow their fancies and possess money that they can pay to
thosewho possess authority and publicpositions.
corrupt and doomed to destruction. Man undertook the Trust that was
offered to the heavens and the earth but they refused to bear it.
Hence, it is obligatory on man to observe this Trust in the most
perfect way that is required of him in order to win the pleasure of
Allaah The Almighty and reform society.
However, if the Trust is lost, it results in the corruption of the
society and it becomes disordered and disunited. To preserve this
trust, Allaah The Almighty forbids His slaves from doing anything that
could lead toits loss or decrease. Hence, AllaahThe Almighty has
prohibited bribery, which is spending moneyso as to reach something
that is unlawful, either through giving the briber what he is not
entitledto have or exempting him from what is obligatory on him.
Allaah The Almighty Says )what means(:
•}And do not consume one another's wealth unjustly or sendit ]in
bribery[ to the rulers in order that ]they might aid[ you]to[ consume
a portion of the wealth of the people in sin, whileyou know ]it is
unlawful[{]Quran 2:188[
•}Devourers of ]what is[ unlawful.{]Quran 5:42[ in the context of
dispraising the Jews.
There is no doubt that bribery is unlawful as Ibn Mas'oodsaid in his
commentary on the aforementioned verse.
Bribery is a Grave Major Sin
Some scholars consider bribery tobe a grave major sin, especially if
paid to affect the judgment of a person in a position of trust. This
is supported by a Hadeeth on the authority of 'Abdullaah ibn 'Amrwho
said, "The Messenger of Allaahcursed both the briber and the bribed
person."]At-Tirmithi[ This Hadeeth indicates that bribery is a grave
major sin because it is known that only grave sins and evildoings
deserve to be cursed.
Aspects of Bribery
Nowadays, bribery prevails in many sectors of numerous societies, to
the extent that thereis almost no area of life that is free from
bribery, especially in third world countries. There is bribery in
judgment such that thejudge takes the side of the undeserving or
prevents someone from having his right, gives precedence to the one
who does not deserve to be preferred and vice versa, or is partial in
his judgment to a relative or someone of high status - due to an
unlawful bribe that he received. There is also bribery in implementing
judgment. There isbribery in appointing people when someone pays a
bribe to those who are in authority to appoint someone while there
areothers who are more deserving of the job than him.
Leaving aside the fact that this is unlawful and the consumption
ofwhat is unlawful, it is also betrayal of the Trust because the
better and the more efficient person should be appointed to the job.
Allaah The Almighty Says)what means(:}The best one you can hire is the
strong and the trustworthy.{]Quran 28:26[ Moreover, there is bribery
in the field of education, construction and many other fields that are
too numerous to mention here.
Effects and Harms of Bribery
Bribery is a crime that has grave effects and serious consequenceson
the individual and the society. We shall summarize some of them as
follows:
1- Entrusting a mission to those who are not qualified to do it: When
one pays a bribe to have a job that he is not qualified for, this
leads to shortcomings in his work output and production and leads to
the wasting of resources.
2- Destruction of principles and good morals: The spread of bribery in
a society means the destruction of the morals of the members of this
society, loss of confidence between them and the spread of bad morals
like negligence, indifference, losing a sense of allegiance and
belongingand the onset of frustration.
3- Wasting property and endangering souls: If one imagines that
bribery prevails in a society until it reaches the sector of health
and the production of medicine, what would be the condition of
people's health when they use bad medicines that were licensedthrough
bribery? Imagine that one walks across a bridge that has grave defects
that endangers people's lives and properties and that the contractor
who built it obtained permission to finish thework and construction
through bribery.
How many casualties and financial losses would stem from the fall of
that bridge? One should draw an analogy to this case in all fields.
Hence, bribery leads to the wasting of money and endangering of souls.
The Difference Between Bribes and Gifts
There is no doubt that there is a resemblance between a bribe and a
gift but the main differencebetween them lies in the intention and
motive behind eachof them, for the one who presents a gift seeks to
win the love of others and their acquaintance and to show kindness to
them.
Is a Gift Presented to a Ruler Considered a Bribe?
Many scholars are of the opinion that the ruler's acceptance of gifts
is a type of bribe. In a Hadeeth on the authority of Abu Humayd
As-Saa'idihe said,
The Prophetemployed a man from the tribe of Al-Azd named Ibn
Al-Lutbiyyah to be a Zakaah]obligatory charity[ collector. When he
returned he said ]to the Prophet[, "This is for you andthis was
presented to me as a gift." The Messenger of Allaahthen rose to the
pulpit and praised Allaah The Almighty and extolled Him. Then he
said:"I employ a man to do a job and he comes and says this is for you
and this was presented to me as a gift? Why did he not remain in the
house of his father, or the house of his mother, and see whether gifts
would be given to him or not? By Allaah, if any one of you took
anything unlawfully, he will come with it on the Day ofResurrection,
carrying it on ]his back[. I will not recognize any of you on the Day
of Resurrection with a grunting camel, or a bellowing cow, or a
bleating ewe."Then he raised his hands till we could see the whiteness
ofhis armpits. Then he said twice, "O Allaah! Have I conveyed ]Your
Commands[?" ]Al-Bukhaari and Muslim[
An-Nawawisaid, "This Hadeeth clarifies that the gifts received by
governors are unlawful to receive and an unfaithful act because it is
a breach of their trust. The Messenger of Allaahclarified in the same
Hadeeth why those who are in a position of trust are not permitted to
accept gifts, unlike those who are not in the same position for in
their case a gift is recommended. All that the governor receives under
the name of gifts should be returned to the one who gave it. If it is
notpossible, it should be paid to the Muslims' Treasury."
Ibn Battaalsaid, "The gifts ofthe governors should be put in the
Muslim Treasury. The governor cannot own it unless the Imaam requests
it for him."
What is the Ruling on the One Compelled to Pay a Bribe?
What should one do if it is decided that the gifts that are presented
to officials are a type of bribe, but the whole society is controlled
by bribery and the governing regime is so corrupt that he cannot have
his right without paying a bribe?
Scholars decided that in this case only, the bribed person is the
onewho bears the guilt, whereas the one who gives the bribe is free
from liability. This is so if he does this to have his right or to
ward off some harm that may afflict him, his religion or his property.
Therefore, if scholars issue a Fatwa )ruling( about the permissibility
of paying a bribe in case of compulsion and state that the person who
pays the bribe would not be held guilty, does this not indicate that a
bribe is like stealing? Rather, it is worse because it ruins the
consciousness of those in authority and drives them to wrong others
for the sake of the briber. At this point, the regime will become
corrupt and will be like a toy in the hands of criminals and unjust
people who follow their fancies and possess money that they can pay to
thosewho possess authority and publicpositions.
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