Question:
I've been married for 11 months now and and me and my husband are
expectingour first child in April. In general I am very happy with my
husband and i love him very much, the only problem is living with his
family. he has loads of brothers and sisters some are married but they
are always around with their children and their husbands there isn't
much privacy. His mum is constantlymoaning about something or the
other and it is really getting me down and I feel like any day now I'm
goingto have a mental breakdown. the problem is my husband knows how i
feel about living with his family, but his refusing to to do anything
about it. I can't take this anymore. please help me with this problem
and what can i do to make my husband see how im feeling. Im notasking
him to disown his family or anything like that just that i need my own
space.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you well. Congratulationson your pregnancy!
A woman has the right toseparate lodging from her in-laws. At the very
least, your husband is obliged to provide you with a separate living
space, bedroom, bath, and kitchen.
Please communicate your concerns to your husband emphasizing:
1. the importance of fulfilling one's responsibilities towards one's spouse
2. the importance of privacy in building a strong and lasting marriage
3. the importance of having your own space (and some peace and quiet)
when the baby arrives
I pray that you can work out a solution that is to the benefit of all involved.
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Tuesday, August 13, 2013
Fathwa, - My husband doesnt understand my feelings regards to living with hisfamily
Fathwa, - Are men wiser than women according to Islam?
Question:
Assalam o alaikum
Alhamdulillah, I feel extremely strong in my faith and do not question
the Qur'an, Hadith, Sunnah or the orthodox scholars. But I am taking a
class called Women in Islam, which is taught in a subtly feminist
approach and I find myself knowing that the readings or issues I am
reading are beingmisinterpreted but I lack enough knowledge to wisely
argue my points out. Therefore, I am forwarding the questions here in
hopeof a logical answer that can be presented to a non-Muslim Western
classroom.
The following ahadith which I found while researching and whichare
also mentioned in my book:
The meaning of this verse is: I have made men overseers of women
because I havegranted the former superiority over the latter. This is
due to three reasons viz.
a. perfect understanding
b. perfection of deen and obedience in jihadand commanding the good
and forbidding the evil etc. This has been explained by Nabi
sallallahu alaihi wasallam in an authentic Hadith.
"I have not seen any one of deficient intellect and deen whois more
destructive to the intelligence of a cautious man than youwomen."
The women asked:"Why is that, O messenger of Allh?" Hereplied: "Do you
not spend a few nights without performing salh and without keeping
fast? This is the deficiency of her deen and the testimony of one of
you equals half the testimony of a single man - this is the deficiency
of her intellect. "... so that if one of the two womenerrs, the second
wouldremind her". (Al Baqarah, verse 281)
Questions that can be raised here are:
points (a) and (b) are not women's fault then. Then why did God make
them like that. For extremely atheistic or secular people this could
showa deficiency in God nauzubillah or it demonstrates that Godis
perhaps a masculinefigure or if not, then I mean I cannot reason with
why God would want to make women weaker like that. That shows an
inherent lackof equality then. And no matter how much one tries to
please oneself with the idea that oh how lucky you don't have to pray
for aweek or whatever...it still boils down to whycould not women be
made equally intelligent. And also orientalist scholars could say that
Prophet (saw) was chauvinistic. Why did he speak so patronizingly
(in"progressive" perspective) about women?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
Thank you for your question. It is certainly an important one.
I have not been able to find a satisfactory explanation for this
hadith. I pray that one ofour esteemed scholars will offer us a new
perspective on this hadith, especially since many non-Muslims like
tocite this hadith as evidence that Islam discriminates against women.
I would caution against interpreting this hadith at face value for the
simple reason that the Prophet, Allah bless him and give him peace,
was famous for his kind and equitable treatment of women. Therefore,
for him to make a blanket statement about women's supposed inferiority
requires someamount of interpretive flexibility on our part. For those
who would accuse us of being apologists for the hadith,I would respond
that every religious tradition has texts which appear to privilege men
over women. The challenge for believers in modern times is to discover
new interpretive possibilities for these texts.
What I find especially fascinating about this hadith is what emerges
when you read between the lines. Was the Prophet, Allah bless him and
give him peace, alluding to a certain group of women? Could this have
been a wake-up call for women who were slacking in their deen?
I don't believe that we can take one hadith and jump to the conclusion
that the Prophet, Allah bless him and give him peace, was saying that
women are created inferior.
In fact, when you examine the overall framework governing gender
issues in both theQur'an and Hadith, the core idea that emerges isthat
males and females share the same essence.
The Qur'an says,
"O mankind! Be careful of your duty to your LordWho created you from a
single soul and from it created its mate and from them twain hath
spread abroad a multitude of men and women. Be careful of your duty
toward Allah in Whom ye claim (your rights) of one another, and toward
the wombs (that bare you). Lo! Allah hath been a watcher over you."
(An-Nisa, 4:1)
And
"And their Lord hath accepted of them, and answered them: "Never will
I suffer to be lost the work of any of you, be he male or female: Ye
aremembers, one of another..." (Aal Imran, 3:195)
However, the Qur'an clearly indicates that men and women are distinct
and unique:
"...and the male is not as the female..." (Aal Imran, 3:36)
When I read hadiths that seem to imply some intrinsic distinction
between men and women, I marvel at the Prophet's profound
understanding of humannature. Scientific research is discovering more
and more that women and men are really not the same. There are
inherent biological and emotionaldifferences which shouldbe accounted
for. In the field of medicine, for example, experts are discovering
the need for gender-specific medicinethat addresses women's unique
health concerns. As one scientist said, women are not little men!
Back to the issue of hadith, it's important to weigh "problematic"
hadith against others which speak more favorably of women. In many
hadith, including the above, which is rigorously authenticated,the
Prophet, peace be upon him, expressed deep concern for the women of
his community.
For example, the Prophet, peace be upon him, was reported to have said,
"Fear Allah regarding women. Verily you have married them with the
trust of Allah, and made their bodies lawful with the word of Allah.
You have got (rights) over them, and they have got (rights) over you
in respect of their food andclothing according to your means."
Last but not least.
Assalam o alaikum
Alhamdulillah, I feel extremely strong in my faith and do not question
the Qur'an, Hadith, Sunnah or the orthodox scholars. But I am taking a
class called Women in Islam, which is taught in a subtly feminist
approach and I find myself knowing that the readings or issues I am
reading are beingmisinterpreted but I lack enough knowledge to wisely
argue my points out. Therefore, I am forwarding the questions here in
hopeof a logical answer that can be presented to a non-Muslim Western
classroom.
The following ahadith which I found while researching and whichare
also mentioned in my book:
The meaning of this verse is: I have made men overseers of women
because I havegranted the former superiority over the latter. This is
due to three reasons viz.
a. perfect understanding
b. perfection of deen and obedience in jihadand commanding the good
and forbidding the evil etc. This has been explained by Nabi
sallallahu alaihi wasallam in an authentic Hadith.
"I have not seen any one of deficient intellect and deen whois more
destructive to the intelligence of a cautious man than youwomen."
The women asked:"Why is that, O messenger of Allh?" Hereplied: "Do you
not spend a few nights without performing salh and without keeping
fast? This is the deficiency of her deen and the testimony of one of
you equals half the testimony of a single man - this is the deficiency
of her intellect. "... so that if one of the two womenerrs, the second
wouldremind her". (Al Baqarah, verse 281)
Questions that can be raised here are:
points (a) and (b) are not women's fault then. Then why did God make
them like that. For extremely atheistic or secular people this could
showa deficiency in God nauzubillah or it demonstrates that Godis
perhaps a masculinefigure or if not, then I mean I cannot reason with
why God would want to make women weaker like that. That shows an
inherent lackof equality then. And no matter how much one tries to
please oneself with the idea that oh how lucky you don't have to pray
for aweek or whatever...it still boils down to whycould not women be
made equally intelligent. And also orientalist scholars could say that
Prophet (saw) was chauvinistic. Why did he speak so patronizingly
(in"progressive" perspective) about women?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
Thank you for your question. It is certainly an important one.
I have not been able to find a satisfactory explanation for this
hadith. I pray that one ofour esteemed scholars will offer us a new
perspective on this hadith, especially since many non-Muslims like
tocite this hadith as evidence that Islam discriminates against women.
I would caution against interpreting this hadith at face value for the
simple reason that the Prophet, Allah bless him and give him peace,
was famous for his kind and equitable treatment of women. Therefore,
for him to make a blanket statement about women's supposed inferiority
requires someamount of interpretive flexibility on our part. For those
who would accuse us of being apologists for the hadith,I would respond
that every religious tradition has texts which appear to privilege men
over women. The challenge for believers in modern times is to discover
new interpretive possibilities for these texts.
What I find especially fascinating about this hadith is what emerges
when you read between the lines. Was the Prophet, Allah bless him and
give him peace, alluding to a certain group of women? Could this have
been a wake-up call for women who were slacking in their deen?
I don't believe that we can take one hadith and jump to the conclusion
that the Prophet, Allah bless him and give him peace, was saying that
women are created inferior.
In fact, when you examine the overall framework governing gender
issues in both theQur'an and Hadith, the core idea that emerges isthat
males and females share the same essence.
The Qur'an says,
"O mankind! Be careful of your duty to your LordWho created you from a
single soul and from it created its mate and from them twain hath
spread abroad a multitude of men and women. Be careful of your duty
toward Allah in Whom ye claim (your rights) of one another, and toward
the wombs (that bare you). Lo! Allah hath been a watcher over you."
(An-Nisa, 4:1)
And
"And their Lord hath accepted of them, and answered them: "Never will
I suffer to be lost the work of any of you, be he male or female: Ye
aremembers, one of another..." (Aal Imran, 3:195)
However, the Qur'an clearly indicates that men and women are distinct
and unique:
"...and the male is not as the female..." (Aal Imran, 3:36)
When I read hadiths that seem to imply some intrinsic distinction
between men and women, I marvel at the Prophet's profound
understanding of humannature. Scientific research is discovering more
and more that women and men are really not the same. There are
inherent biological and emotionaldifferences which shouldbe accounted
for. In the field of medicine, for example, experts are discovering
the need for gender-specific medicinethat addresses women's unique
health concerns. As one scientist said, women are not little men!
Back to the issue of hadith, it's important to weigh "problematic"
hadith against others which speak more favorably of women. In many
hadith, including the above, which is rigorously authenticated,the
Prophet, peace be upon him, expressed deep concern for the women of
his community.
For example, the Prophet, peace be upon him, was reported to have said,
"Fear Allah regarding women. Verily you have married them with the
trust of Allah, and made their bodies lawful with the word of Allah.
You have got (rights) over them, and they have got (rights) over you
in respect of their food andclothing according to your means."
Last but not least.
Etiquettes related to debt and loaning – II
Repaying in the best manner:
The debtor should repay in the best manner. Abu Hurayrahreported: "A
harsh Bedouin came to the Messenger of Allaahasking him to repay a
young camel hehad borrowed from this Bedouin. The Bedouin used harsh
words when he was demanding his money, so the companions were about to
strike him for doing so, but the Messenger of Allaahsaid:'Leave him!
Indeed a creditor has the right todemand it )i.e. his loan(.'The
companions could not find a young camel among the brought ones)from
Zakaah( to match the level of that which was borrowed, and informed
the Messenger of Allaahthat all the camels were of the best type. The
Prophetsaid:'Give it to him, for it is the best of all people who pays
back in the best manner.']Muslim[ In another narration narrated by Abu
Sa'eedthe Prophettold the companionswho were enraged with the
Bedouin:"Youshould side with the one who is demandinghis right."
Unfortunately, nowadays people hardly side with the one demanding his
right, and in some cases even judges deprive people from their rights,
and receive bribes to sidewith the debtor instead of siding with the
creditor … woe to them and what a severe punishment awaits them in
Hell on the Day of Judgment.
When the Bedouin saw the good manner in which the Prophetrepaid him,
he thanked him, and thereupon the Prophetsaid:"These are the best type
of people )i.e. who repay in the best manner(. There is no good in a
nation whose poor cannot take their rights from their rich without
being harassed."The Prophetsaid this because sometimes the poor might
get his right back but only after he suffers and is delayed and is put
in embarrassing situations.
Additionally, the debtor must rely on Allaah in his attempt to repay
the creditor. Abu Hurayrahreported that the Messenger of Allaahsaid:"A
man from the children of Israeli asked another to lend him one
thousand Deenaars. The second said, `I want a surety witness' the
former replied, `Allaah is sufficient as a surety witness' The second
said, you areright, and he lent him the money for an appointed time.
The debtor went across the sea, and when he finished his job, he
searched for a conveyance so thathe might reach in time for the
repayment of the debt, but he could not find any. So, he took a piece
of wood, made a hole in it, inserted in it one thousand Deenaars and a
letter to the lender and then closed )i.e. sealed( the hole tightly.
He took the piece of wood to the sea and said: "O Allaah! You know
very well that I took a loan of one thousand Deenaars from so-and-so.
He demanded a surety from me but I told him that Allaah's Guarantee
was sufficient, and he accepted Your Guarantee. He thenasked for a
witness and I told him that Allaah was sufficient as a witness, and he
accepted You as a witness. No doubt, I tried hard to find a conveyance
so that I could pay his money but I could not find any, so I hand over
this money to You" Saying that, he threw the piece of wood into the
sea till it went out far into it, and then he went away. Meanwhile he
started searching for a conveyance in order to reach the creditor's
country.
"One day the lender came out of his house to see whether a ship had
arrived bringing his money, and all of a sudden he saw the piece of
wood )i.e. the one in which his money had been deposited(. He took it
home to use for fire. When he sawed it, hefound his money and the
letter inside it. Shortly after that, the debtor came bringing one
thousand Deenaars to him and said, By Allaah, I had been trying hard
to get a boat so that I could bring you your money, but failed to get
one before the one I have come by. The lender asked, have you sent
something to me? The debtor replied, `I have told you I could not get
a boat other than the one I have come by. The lender said, `Allaah has
delivered on your behalf the money you sent in the piece of wood. So,
youmay keep your one thousand Deenaars so depart guided on theright
path."]Al-Bukhaari[
This is the consequence of relying on Allaah, and when one's intention
is sincere in repayment, then Allaah will assist himin his attempt.
The problem that faces many indebted people is that they are not truly
sincere in their intention to repay the debt to the creditor and thus
they become deprived of the assistance of Allaah.
Late salaries:
This is one type of debt which the employer owes the employee. Some
people might workfor a certain period and their contract is terminated
and they leave the country whilst the employer owes them part of their
salaries that he did not pay them. Undoubtedly, this is a debt on the
part of the employer and he must look for them if they leave before he
fulfilled their payments or salaries, even if he has to travel to
their countries in order to pay them off.
The following narration indicates the greatness ofthe right of the
employee; `Abdullaah bin`Umarnarrated that he heard Messenger of
Allaahas saying:"Three men, amongst those who came before you, set out
until night came and they reached a cave, so they entered it. A rock
fell down from the mountain and blocked the entrance of the cave. They
said: `Nothing will save you from this unless you supplicate to Allaah
by virtue of a righteous deed you have done.`"The Messenger of
Allaahmentioned what each of them said and one of them said:"`O
Allaah! I hired some laborers and paid them their wages except one of
them departed without taking his due. I invested his money in business
and the business prospered greatly. After a long time, he came to me
and said: O slave of Allaah! Pay me my dues. I said: Allthat you see
is yours - camels, cattle, goats and slaves. He said: O slave of
Allaah! Do not mock at me. I assured him that I was not joking. So he
took all the things and went awayhe spared nothing. O Allaah! If I did
so seeking Your Pleasure, then relieve us of our distress.` The rock
slipped aside and they got out walking freely."]Al-Bukhaari & Muslim[
Nowadays, employers oppress their employees and eat up their rights
and salaries … but the right of these employees will not be wasted
with Allaah, and their oppression will not be left unattended even if
they die before getting their rights, because there will come a Day
when everything will be accounted for and then repayment will be in a
different form … it will bein rewards from their records. Therefore,
employers are advised to rush and fulfill the payment for their
employees before that Day comes.
Procrastinating payment:
Some debtors delay and procrastinate for no needeven when they have
themoney to repay, but he acts so mean and low and pays back in
installments to the creditor. One might have a debt of fifty thousand
for example, and starts repaying five hundred every month, other
months he might pay only two hundred, and a third month he would pay a
thousand and so on, despite him having the entire amount, but he just
wants the creditorto give up on him and hisdebt, and this is extreme
stinginess.
Such people make the creditor appear like the poor person who is
chasing after money, whilst it is his right. He forces him in some
cases to beg him to repay, so that he )i.e. the creditor( can fulfill
his own obligations which he might have arranged their payment based
on the agreed upon promiseof repayment from the debtor.
Finally, it is recommended that the debtor says nice words ofgratitude
to the creditor upon repaying him as this softens the heart
andencourages the creditor to loan others in the future.
The debtor should repay in the best manner. Abu Hurayrahreported: "A
harsh Bedouin came to the Messenger of Allaahasking him to repay a
young camel hehad borrowed from this Bedouin. The Bedouin used harsh
words when he was demanding his money, so the companions were about to
strike him for doing so, but the Messenger of Allaahsaid:'Leave him!
Indeed a creditor has the right todemand it )i.e. his loan(.'The
companions could not find a young camel among the brought ones)from
Zakaah( to match the level of that which was borrowed, and informed
the Messenger of Allaahthat all the camels were of the best type. The
Prophetsaid:'Give it to him, for it is the best of all people who pays
back in the best manner.']Muslim[ In another narration narrated by Abu
Sa'eedthe Prophettold the companionswho were enraged with the
Bedouin:"Youshould side with the one who is demandinghis right."
Unfortunately, nowadays people hardly side with the one demanding his
right, and in some cases even judges deprive people from their rights,
and receive bribes to sidewith the debtor instead of siding with the
creditor … woe to them and what a severe punishment awaits them in
Hell on the Day of Judgment.
When the Bedouin saw the good manner in which the Prophetrepaid him,
he thanked him, and thereupon the Prophetsaid:"These are the best type
of people )i.e. who repay in the best manner(. There is no good in a
nation whose poor cannot take their rights from their rich without
being harassed."The Prophetsaid this because sometimes the poor might
get his right back but only after he suffers and is delayed and is put
in embarrassing situations.
Additionally, the debtor must rely on Allaah in his attempt to repay
the creditor. Abu Hurayrahreported that the Messenger of Allaahsaid:"A
man from the children of Israeli asked another to lend him one
thousand Deenaars. The second said, `I want a surety witness' the
former replied, `Allaah is sufficient as a surety witness' The second
said, you areright, and he lent him the money for an appointed time.
The debtor went across the sea, and when he finished his job, he
searched for a conveyance so thathe might reach in time for the
repayment of the debt, but he could not find any. So, he took a piece
of wood, made a hole in it, inserted in it one thousand Deenaars and a
letter to the lender and then closed )i.e. sealed( the hole tightly.
He took the piece of wood to the sea and said: "O Allaah! You know
very well that I took a loan of one thousand Deenaars from so-and-so.
He demanded a surety from me but I told him that Allaah's Guarantee
was sufficient, and he accepted Your Guarantee. He thenasked for a
witness and I told him that Allaah was sufficient as a witness, and he
accepted You as a witness. No doubt, I tried hard to find a conveyance
so that I could pay his money but I could not find any, so I hand over
this money to You" Saying that, he threw the piece of wood into the
sea till it went out far into it, and then he went away. Meanwhile he
started searching for a conveyance in order to reach the creditor's
country.
"One day the lender came out of his house to see whether a ship had
arrived bringing his money, and all of a sudden he saw the piece of
wood )i.e. the one in which his money had been deposited(. He took it
home to use for fire. When he sawed it, hefound his money and the
letter inside it. Shortly after that, the debtor came bringing one
thousand Deenaars to him and said, By Allaah, I had been trying hard
to get a boat so that I could bring you your money, but failed to get
one before the one I have come by. The lender asked, have you sent
something to me? The debtor replied, `I have told you I could not get
a boat other than the one I have come by. The lender said, `Allaah has
delivered on your behalf the money you sent in the piece of wood. So,
youmay keep your one thousand Deenaars so depart guided on theright
path."]Al-Bukhaari[
This is the consequence of relying on Allaah, and when one's intention
is sincere in repayment, then Allaah will assist himin his attempt.
The problem that faces many indebted people is that they are not truly
sincere in their intention to repay the debt to the creditor and thus
they become deprived of the assistance of Allaah.
Late salaries:
This is one type of debt which the employer owes the employee. Some
people might workfor a certain period and their contract is terminated
and they leave the country whilst the employer owes them part of their
salaries that he did not pay them. Undoubtedly, this is a debt on the
part of the employer and he must look for them if they leave before he
fulfilled their payments or salaries, even if he has to travel to
their countries in order to pay them off.
The following narration indicates the greatness ofthe right of the
employee; `Abdullaah bin`Umarnarrated that he heard Messenger of
Allaahas saying:"Three men, amongst those who came before you, set out
until night came and they reached a cave, so they entered it. A rock
fell down from the mountain and blocked the entrance of the cave. They
said: `Nothing will save you from this unless you supplicate to Allaah
by virtue of a righteous deed you have done.`"The Messenger of
Allaahmentioned what each of them said and one of them said:"`O
Allaah! I hired some laborers and paid them their wages except one of
them departed without taking his due. I invested his money in business
and the business prospered greatly. After a long time, he came to me
and said: O slave of Allaah! Pay me my dues. I said: Allthat you see
is yours - camels, cattle, goats and slaves. He said: O slave of
Allaah! Do not mock at me. I assured him that I was not joking. So he
took all the things and went awayhe spared nothing. O Allaah! If I did
so seeking Your Pleasure, then relieve us of our distress.` The rock
slipped aside and they got out walking freely."]Al-Bukhaari & Muslim[
Nowadays, employers oppress their employees and eat up their rights
and salaries … but the right of these employees will not be wasted
with Allaah, and their oppression will not be left unattended even if
they die before getting their rights, because there will come a Day
when everything will be accounted for and then repayment will be in a
different form … it will bein rewards from their records. Therefore,
employers are advised to rush and fulfill the payment for their
employees before that Day comes.
Procrastinating payment:
Some debtors delay and procrastinate for no needeven when they have
themoney to repay, but he acts so mean and low and pays back in
installments to the creditor. One might have a debt of fifty thousand
for example, and starts repaying five hundred every month, other
months he might pay only two hundred, and a third month he would pay a
thousand and so on, despite him having the entire amount, but he just
wants the creditorto give up on him and hisdebt, and this is extreme
stinginess.
Such people make the creditor appear like the poor person who is
chasing after money, whilst it is his right. He forces him in some
cases to beg him to repay, so that he )i.e. the creditor( can fulfill
his own obligations which he might have arranged their payment based
on the agreed upon promiseof repayment from the debtor.
Finally, it is recommended that the debtor says nice words ofgratitude
to the creditor upon repaying him as this softens the heart
andencourages the creditor to loan others in the future.
Etiquettes related to debtand loaning – I
Many social problems result from loans becausemany people overlook the
etiquettes which Islaam legislated for the debtor and the creditor,
and should the debtors and the creditors adhere to such etiquettes,
then many problems would besolved.
Some of these etiquettes regarding the creditor are to delay the
debtor who is unable to pay on due time and to drop the debt from the
needy. On the other hand, the debtor should rush and repay the loan as
soon as he is able to and not to procrastinate repayment.
Giving respite to the debtor:
When the time of repayment is due, then the one who was kind to his
brother and loaned him some money should remember the saying of Allaah
)which means(:"And if someone is in hardship, then ]let there be[
postponementuntil ]a time of[ ease. But if you give ]from your right
as[ charity, then it is better for you, if you only knew."]Quran 2:
280[ In this verse, Allaah enjoins patience and tolerance for the one
who is poor and cannot repay on time and that the creditor should
postpone the deadline. This command came to change the old practice
during pre-Islaamic era were the creditor used tosay to the debtor:
"Either you pay or I start calculating interest on the loan". Also,
the verse comes directly after the verses addressing the issue of
Ribaa )i.e. interest and usury( in which Allaah Says )what means(:"O
you who have believed, fear Allaah and give up what remains ]due to
you[ of Ribaa )i.e. interest and interest(, if you should be
believers. And if you do not, then be informed of awar ]against you[
from Allaah and His Messenger. But if you repent, you may have your
principal-]thus[ you do no wrong,nor are you wronged."]Quran 2:
278-279[
It is a known fact that theworld's main economical problems resulted
from Ribaa )usury and interest( and dealing with it. This caused
hunger and poverty amongst people in countries which were )at a given
time( rich countries and its people were rich, but the promise of
Allaah came true in which he threatens those who dealwith Ribaa )which
means(:"And if you do not, then be informed of a war]against you[ from
Allaah and His Messenger."]Quran 2: 279[
Allaah did not specify the type of war He would wage against those who
deal with Ribaa; whetherit is in the form of afflicting them with
diseases, making them suffer famine and poverty or a military war.
Jaabirreported that the Messenger of Allaahsaid:"May Allaah show mercy
to a man who adopts a kind attitude when he sells, buys and demands
for the repayment of loans."]Al-Bukhaari[ Thisperson deserved the
mercy of Allaah because he dealt with people kindly and postponed
theone who could not repay him and whenever askedfor his money, he
demanded it gently with kind words as not to heart the feelings of the
debtor.
These prophetic narrations deeply affected the companionsand they
acted upon them. 'Abdullaah the son of Abu Qataadahreported: "My
father )i.e. Abu Qataadah( went to a man who was indebted to him, so
the debtor hid from Abu Qataadah. LaterAbu Qataadah saw the debtor and
requested hismoney but the later informed him that he could not repay
him because he did not possess the money and that his financial
situation was very tight. Upon hearing this, Abu Qataadah, asked the
mansaying; `Are you really in a tight situation?` the man responded
with the affirmative. Thereupon my father said: I heard the Messenger
of Allaahsaying:"He who likes Allaahto deliver him from the calamities
of the Day of Resurrection, let him either give respite to a debtor or
grant him remission )of loans( in straitened circumstances."Then he
cried."]Muslim[
In another narration hesaid:"He who gives respite to someone who is in
straitened circumstances, or grants him remission, Allaah will shelter
him in the shade of His Throne, on theDay of Resurrection, when there
will be no shade except its shade."]At-Tirmithi[
Abu Qataadahwas notthe only one who behaved in such a manner. Rather,
this was the way the entire community of the companionsdealt with each
other.
Many of the Companionsdelayed the debtors who could not pay on time
for long periods, and in many cases they even dropped and waived the
entire debt altogether.
This was so because they lived the prophetic narrations practically in
their lives. Some of them used to lend others just to get the reward
mentioned in some narrations like the sayingof the Messenger of
Allaah:"Any Muslim who lends another Muslim twice will get a reward as
if he has spent this money in charity."Anothernarration that was an
encouraging factor is thesaying of the Messenger of Allaah:"He who
gives respite to someone who is in straitened circumstances, will geta
reward as if he has spent this amount in charity for every day he
delays him until its due date, and after it becomes due he will get
double such reward."
Giving respite and delaying those in tough situations can be the
reason of rescuing oneself from Hell. Abu Hurayrahreported that the
Messenger of Allaahsaid:"There was a person who used to loan money to
the people and he used to say to his servant: `When an insolvent
person comes to you, show him leniency so that Allaah may forbear our
faults.' So when he met Allaah )i.e., when he died(, Allaah forgave
him."]Al-Bukhaari & Muslim[
Abu Mas`ood Al-Badrireported that the Messenger of Allaahsaid:"A
person from amongst the people who lived before you was called to
account by Allaah on the Day of Resurrection. No good deeds were found
in his credit except that he being a rich man had )financial( dealings
withpeople and had commanded his servants to show leniency to those
who were in straitened circumstances. Upon this Allaah, the Exalted,
and Majestic said: `I am more entitled to this attribute, so waive
)his faults(.`"]Muslim[
The abovementioned narrations and verses area great encouragement for
the creditor to postpone and give respite to the debtors who can not
repay on time due to their strenuous situations. They are messages to
the rich who lend others and embarrass them and humiliate them, and
may even be the cause for their imprisonment. Indeed, the creditor has
the right to do so, but Allaah Says )what means(:"… But whoever
pardons and makes reconciliation his reward is ]due[ from Allaah
…"]Quran 26: 40[ Undoubtedly, the reward from Allaah is far better
than money whichis an interim pleasure.
Repaying the creditor on time:
The debtor should take initiative to repay the creditor as soon as the
loan is due. If the debtor is financially unable to repay it all, then
at least he should start paying in installments if he possesses the
money to do so. One should rush in repayment, because loans will be a
hard thingon him in his gave.
etiquettes which Islaam legislated for the debtor and the creditor,
and should the debtors and the creditors adhere to such etiquettes,
then many problems would besolved.
Some of these etiquettes regarding the creditor are to delay the
debtor who is unable to pay on due time and to drop the debt from the
needy. On the other hand, the debtor should rush and repay the loan as
soon as he is able to and not to procrastinate repayment.
Giving respite to the debtor:
When the time of repayment is due, then the one who was kind to his
brother and loaned him some money should remember the saying of Allaah
)which means(:"And if someone is in hardship, then ]let there be[
postponementuntil ]a time of[ ease. But if you give ]from your right
as[ charity, then it is better for you, if you only knew."]Quran 2:
280[ In this verse, Allaah enjoins patience and tolerance for the one
who is poor and cannot repay on time and that the creditor should
postpone the deadline. This command came to change the old practice
during pre-Islaamic era were the creditor used tosay to the debtor:
"Either you pay or I start calculating interest on the loan". Also,
the verse comes directly after the verses addressing the issue of
Ribaa )i.e. interest and usury( in which Allaah Says )what means(:"O
you who have believed, fear Allaah and give up what remains ]due to
you[ of Ribaa )i.e. interest and interest(, if you should be
believers. And if you do not, then be informed of awar ]against you[
from Allaah and His Messenger. But if you repent, you may have your
principal-]thus[ you do no wrong,nor are you wronged."]Quran 2:
278-279[
It is a known fact that theworld's main economical problems resulted
from Ribaa )usury and interest( and dealing with it. This caused
hunger and poverty amongst people in countries which were )at a given
time( rich countries and its people were rich, but the promise of
Allaah came true in which he threatens those who dealwith Ribaa )which
means(:"And if you do not, then be informed of a war]against you[ from
Allaah and His Messenger."]Quran 2: 279[
Allaah did not specify the type of war He would wage against those who
deal with Ribaa; whetherit is in the form of afflicting them with
diseases, making them suffer famine and poverty or a military war.
Jaabirreported that the Messenger of Allaahsaid:"May Allaah show mercy
to a man who adopts a kind attitude when he sells, buys and demands
for the repayment of loans."]Al-Bukhaari[ Thisperson deserved the
mercy of Allaah because he dealt with people kindly and postponed
theone who could not repay him and whenever askedfor his money, he
demanded it gently with kind words as not to heart the feelings of the
debtor.
These prophetic narrations deeply affected the companionsand they
acted upon them. 'Abdullaah the son of Abu Qataadahreported: "My
father )i.e. Abu Qataadah( went to a man who was indebted to him, so
the debtor hid from Abu Qataadah. LaterAbu Qataadah saw the debtor and
requested hismoney but the later informed him that he could not repay
him because he did not possess the money and that his financial
situation was very tight. Upon hearing this, Abu Qataadah, asked the
mansaying; `Are you really in a tight situation?` the man responded
with the affirmative. Thereupon my father said: I heard the Messenger
of Allaahsaying:"He who likes Allaahto deliver him from the calamities
of the Day of Resurrection, let him either give respite to a debtor or
grant him remission )of loans( in straitened circumstances."Then he
cried."]Muslim[
In another narration hesaid:"He who gives respite to someone who is in
straitened circumstances, or grants him remission, Allaah will shelter
him in the shade of His Throne, on theDay of Resurrection, when there
will be no shade except its shade."]At-Tirmithi[
Abu Qataadahwas notthe only one who behaved in such a manner. Rather,
this was the way the entire community of the companionsdealt with each
other.
Many of the Companionsdelayed the debtors who could not pay on time
for long periods, and in many cases they even dropped and waived the
entire debt altogether.
This was so because they lived the prophetic narrations practically in
their lives. Some of them used to lend others just to get the reward
mentioned in some narrations like the sayingof the Messenger of
Allaah:"Any Muslim who lends another Muslim twice will get a reward as
if he has spent this money in charity."Anothernarration that was an
encouraging factor is thesaying of the Messenger of Allaah:"He who
gives respite to someone who is in straitened circumstances, will geta
reward as if he has spent this amount in charity for every day he
delays him until its due date, and after it becomes due he will get
double such reward."
Giving respite and delaying those in tough situations can be the
reason of rescuing oneself from Hell. Abu Hurayrahreported that the
Messenger of Allaahsaid:"There was a person who used to loan money to
the people and he used to say to his servant: `When an insolvent
person comes to you, show him leniency so that Allaah may forbear our
faults.' So when he met Allaah )i.e., when he died(, Allaah forgave
him."]Al-Bukhaari & Muslim[
Abu Mas`ood Al-Badrireported that the Messenger of Allaahsaid:"A
person from amongst the people who lived before you was called to
account by Allaah on the Day of Resurrection. No good deeds were found
in his credit except that he being a rich man had )financial( dealings
withpeople and had commanded his servants to show leniency to those
who were in straitened circumstances. Upon this Allaah, the Exalted,
and Majestic said: `I am more entitled to this attribute, so waive
)his faults(.`"]Muslim[
The abovementioned narrations and verses area great encouragement for
the creditor to postpone and give respite to the debtors who can not
repay on time due to their strenuous situations. They are messages to
the rich who lend others and embarrass them and humiliate them, and
may even be the cause for their imprisonment. Indeed, the creditor has
the right to do so, but Allaah Says )what means(:"… But whoever
pardons and makes reconciliation his reward is ]due[ from Allaah
…"]Quran 26: 40[ Undoubtedly, the reward from Allaah is far better
than money whichis an interim pleasure.
Repaying the creditor on time:
The debtor should take initiative to repay the creditor as soon as the
loan is due. If the debtor is financially unable to repay it all, then
at least he should start paying in installments if he possesses the
money to do so. One should rush in repayment, because loans will be a
hard thingon him in his gave.
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