Your Questions Answered
Queries
Extraterrestrial Life
Question: What does the Qur’an say about life on other planets and stars?
Answer: There are subtle references in the Qur’an which indicate that earth is the only planet in this universe where there is life. Consider, for example, the following verses which describe the creation of matter as a passing reference:
Say: is it that you deny Him who created the earth in two days and do you join equals with Him? He is the Lord of all the worlds. He set on it mountains standing firm, high above it and bestowed blessings on the earth and measured therein all things to give them nourishment equally for all the needy. All this took four days. Then He directed His attention to the sky [ie this universe] and it was in the form of smoke at that time and said to it and to the earth: Obey are commands willingly or unwillingly. They said: We are present [before you] in willing obedience. So He completed them as seven heavens [universes] in two days and revealed to each heaven its duty. (41:9-12)
These verses show that at the time of creation of our universe, it was only our own earth which was given the characteristics which were conducive to life. Allah (swt), however, knows best.
The Qur’an also says that there are seven universes and each universe has an earth:
Allah is He who created seven universes and of the earth a similar number. His directives keep descending in them. (65:12)
It is likely that in each of these earths there is life, since there is in one of them.
0
Jihad against the Disbelievers
Question: My question concerns the following verse of the Qur’an:
O ye who believe! Fight the disbelievers who gird you about, and let them find firmness in you: and know that God is with those who fear Him. (9:123)
Should we just start fighting with the unbelievers on the basis of this verse?
Answer: Each Qur’anic verse has a perspective and a context and must be understood accordingly. The verse referred to and other verses of similar meaning are directed at the immediate addressees of a Prophet (Rasul) and have no bearing on us. According to the Qur’an, the people towards whom a Prophet is assigned are dealt with by the Almighty by a special law. This needs some elaboration:
A prophet is the final authority on this earth about matters which pertain to faith. No other person can illustrate and explicate the essentials of faith in a better manner. He uses his extraordinary powers of intellect and reasoning to deliver and disseminate the truth revealed to him. He exposes the truth in its ultimate form after which a person can have no excuse but stubbornness and enmity to deny it. According to the Qur’an, God's purpose in endowing life to people is to test whether they accept and uphold the truth when it comes to them. In these special circumstances, the truth is unveiled to them in its purest form by no other a personality than a prophet. If they then deny it, there is no possibility whatsoever that a further extension in life can induce them to accept it. It is at this juncture that the Divine law sanctions the death sentence for them.
The sentence is enforced upon them in one of the two ways depending upon the situation which arises. In the first case, after itmam i h~ujjah(ie unveiling the truth to the extent that no one has an excuse to deny it), a prophet and his companions not being able to achieve political ascendancy in some other territory migrate from their people. In this case, Divine punishment descends upon them in the form of raging storms, cyclones or other calamities which completely destroy them. Historically speaking, the tribes of `Aad and Thamud and the people of Noah and Lot besides many other nations met with this dreadful fate, as has been mentioned in the Qur’an. In the second case, a prophet and his companions are able to acquire political ascendancy in a land where after itmam i hujjah upon their people, they migrate. In this case, a prophet subdues his people by force, and executes them if they do not accept faith. It was this situation which had arisen in the case of the Prophet (sws). On account of this, the Almighty bade him to declare that the people among the ummiyyin who do not accept faith until the day of Hajj-i-Akbar(9th Hijrah) will be given a final extension by a proclamation made in the field of Arafat on that day. According to the proclamation, this final extension would end with the last day of the month of Muharram, during which they must accept faith, or face execution at the end of this period. The Qur’an says:
When the forbidden months are over, slay the idolators wherever you find them. Seize them, surround them and every where lie in ambush for them. But if they repent and establish regular prayers and pay zakat, then spare their lives. God is oft-forgiving and ever merciful. (9:5)
A hadith illustrates this law in the following manner:
I have been ordained to fight against these people until they testify to the oneness of God and assent to my prophethood, establish regular prayers and pay zakat. If they accept these terms, their lives will be spared except if they commit some other violation that demands their execution by Islamic law. (Bukhari, Kitabu’l-Iman)
This law, as stated before, is specifically meant for the people towards whom the Prophet (sws) had been directly assigned. Apart from them, it has no bearing upon any other person or nation.
Today, an Islamic state can launch jihad only against injustice and oppression – where they may be. Except on these accounts, Islam has not given an Islamic state the permission to take up arms against any country.
Distribution of Inheritance
Questions: I would like to know the following:
1) My widowed mother has a property earned out of her own efforts. This property was not acquired from my father's wealth. It was purchased after the death of my father by my mother out of her own efforts and savings. My sister and I are the legal heirs to this property. My sister is married and lives with her husband and children happily. I have my family and children. Now my mother wants to sell off this property and distribute shares according to Islamic Shari`ah to both of us. I want to know whether she can distribute the wealth in her lifetime? If yes, then to what share am I entitled and to what is my sister?
2) My wife has a property from her father’s side. She has two brothers and two sisters. How much are they entitled to?
Answers: 1) The question of inheritance arises only and only after the death of a person whose wealth is to be distributed among his heirs. In his own lifetime, he cannot distribute his inheritance. However, he can gift it to his children in any proportion he wants. Consequently, your mother can gift you and your sister her wealth in any ratio in her own lifetime. In this regard, Islam’s teaching is that she should adhere to justice and fairness
2) Brothers and sisters only get a share if the departed person has no children. In the presence of children they have no legal share. Of course, your wife can make a will in their favour if she wants to give them some money.
Credit Cards
Question: I want to know whether I can use credit cards? I'm a student, but I always pay on time and I have never paid interest in my life although I have been using credit cards since quite a while.
Answer: There is nothing wrong in using credit cards if one can manage to pay his dues to the bank within the specified period of time. This is basically a facility given by the bank to its depositers.
One should avoid giving interest as much as possible which becomes inevitable when the specified period of time expires.
Naming the Young Ones
Question: Has the Prophet (sws) given us any guidance in naming our children?
Answer: The guidelines given by the Prophet (sws) in naming our offspring can be summarized thus:
1. Names which have good meanings should be kept. The Prophet (sws) used to change names having bad meanings. It is reported in certain Ahadith that the name of one of the daughters of Umar (rta) was `Aasiyah which in Arabic means "a sinning lady". The Prophet (sws) changed her name to Jamilah (a beautiful lady).
2. Names which have a ring of superiority should be avoided. The Prophet (sws) changed the name of one of his wives fromBarrah (which means pious) toJawayriyyah.
3. Names which are only appropriate for the Almighty should be avoided. The Prophet (sws) showed his dislike for names such asMaliku’l amlak (king of kings).
4. The Prophet (sws) has urged Muslims to keep the names of the various Prophets of Allah and is reported to have said that the two names which Allah likes very much are `Abdullah (Servant of Allah) and `Abdul Rahman (Servant of the most Gracious).
Women attending Funerals
Question: Why is it that Islam discourages women to attend funerals ?
Answer: Islam has not stopped women from attending funerals at all. In fact, they can pray for the dead just as men do so. However, it has not held them responsible since this may become burdensome for them at times. Islam's temperament is to give as much relief as is possible to women.
Was Eve created from Adam’s Rib
Question: Was Eve actually created from Adam’s rib? What is the meaning of the following hadith?
Allah 's Apostle said: Treat women nicely, for a women is created from a rib, and the most curved portion of the rib is its upper portion; so, if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked. So treat women nicely. (Bukhari, Kitab Ahadith al-ambiya)
Answer: This is not true. The first verse of Surah Nisa explicitly states that the first man and woman (Adam and Eve) were created directly by the Almighty:
O mankind! Fear your Lord who created you from a single soul and of like nature his mate and from the two scattered [like seeds] countless men and women. (4:1)
Secondly, in Arabic the words "created from" do not necessarily refer to the substance of creation; they can also refer to the nature of something. For example the Qur’an says that man has been created from hastiness. This does not of course mean that man's substance is hastiness; it only refers to his nature.
Thirdly, if all the texts of the Hadith you have referred to are collected and analyzed, it becomes evident that the Prophet (sws) has compared the nature of a woman with a rib. The comparison subtly alludes to the fact that a woman's nature is very delicate and tender as well as a bit stubborn. The Prophet (sws) has advised men to treat them tactfully keeping in view this nature. Instead of forcing them to accept a particular point of view which will only bring out their obduracy, men should try to convince and persuade them.
Death of Young Children
Question: The Prophet (sws) is reported to have said:
A woman whose three children die will be shielded by them from Hell. On that a woman asked: If only two die? He replied: Even two (will shield her from Hell). (Bukhari, Kitab al-Jana’iz)
Is this a valid Hadith ?
Answer: This H~adithis absolutely valid and should be understood while keeping into consideration the following two premises:
1. According to the Qur’an, Paradise is actually a reward of one's patience and perseverance:
And because they were patient and constant, He (-- Allah--) will reward them with a paradise great and garments of silk. (76:12)
During the course of a person’s life there are come a number of instances when the Almighty tests one's patience so that if a person is successful in this test he may be rewarded.
2. It is taken for granted in all such Ahadith that the person in question is a practising Muslim who fears Allah.
Keeping these premises in view, the Hadithyou have referred to can easily be understood. Death of a young one, it is obvious, is an instance which really tests the perseverance of a Muslim and his or her faith and trust in the Almighty. If a person adopts an attitude of patience by submitting to the will of Allah even after such a tragedy, and keeps doing righteous deeds then he or she can hope to end up in Paradise and be shielded from the Fire of Hell as the H~adith says.
Image and Portrait Making
Question: Why does Islam prohibit pictures and portraits?
Answer: Unfortunately, the stance of Islam on this issue has been grossly misunderstood. It is not true that Islam prohibits pictures and portraits in the absolute sense. Only pictures which cultivate sentiments of worship in people are prohibited. The bases of this view point are presented below:
By collecting and analyzing all the Ahadith on portrait and image making, the complete picture which emerges is that a particular category of pictures and portraits had acquired the status of idols and were worshipped. They were regarded as deities by the people of Arabia. As such, they used to consider them alive and capable of granting them their wishes. They used to bow down before them in adoration. Even in the Ka`bah, as a study of its history reveals, besides numerous idols, there were many sacred pictures drawn on its walls. Consequently, there is mention of the fact that the portraits of Abraham (sws) and Ismail (sws) were sketched on its walls. Moreover, A^`isha (rta) has narrated some Ahadith in which it is stated that the portraits of Maryam (rta) and Jesus (sws) were suspended on the walls of churches and people used to bow to them.
In the light of these details, the prohibition of portraits can easily be understood: only portraits which possess religious sanctity and lead people into worshipping them are prohibited. Pictures, photographs and image-making, it is clear, is not condemned because of any intrinsic evil in them, but because they contribute to the polytheistic tendencies of people. The Qur’an regards monotheism as the fundamental article of faith, and the Prophet (sws) considered it his duty to eliminate any traces of polytheism in the society; therefore, he ordered for the elimination of portraits and images which had assumed the status of gods. Consequently, if these Ahadith are carefully studied, the words which cannot be missed are `such pictures.. ' and `these pictures...', which point only to a certain type of portraits and not to all forms. In this regard, anotherH~adithoften quoted in support of their total and unconditional prohibition, I am afraid, has not been interpreted correctly. The words of the Prophet (sws) as quoted in theSahih of Bukhari are:
Creators of images shall be chastised and asked to inject life in them and they shall be unable to do so. (Kitab al-Libas)
These words actually point to what has been stated earlier. People used to regard these images as living beings and as such used to invoke their help. The H~adithwarns such people and says that those who believe that these images are living creatures and will save them on the Day of Judgement from the wrath of the Almighty, shall actually be asked to inject life in them on that Day to redeem them of their punishment. This demand, of course, will only be meant to add insult to injury.
It is therefore evident that the prohibition of pictures pertains to a specific form. If the art of image making and sculpturing does not cultivate the sentiments of worship towards something, then it is certainly not disallowed. Islam has no objection against photographs, which, today, have become a social need as well in the form of identity cards, passports, etc, whether they are made by a still camera or a video camera. Similarly, pictures of one's relatives and family bear no label of prohibition.
Abortion
Question: The question of abortion is very touchy here in the West. I want to know your opinion on it.
Answer:Islam gives great sanctity to human life. After conception, once the spirit has been blown in a human embryo and thereby it becomes a living soul, it cannot be destroyed unless on some medical grounds a doctor advises so. Before this spirit is blown, the human foetus is actually a "non-living" mass of flesh and can be destroyed.
A H~adithtells us that it is after 120 days (four months) that an angel comes and blows the spirit in the human embryo:
Indeed the creation of each one of you is brought together in the mother's belly for 40 days in the form of a sperm, then he is a germ cell for a similar period, then an embryonic lump for a similar period; then there is sent an angel who blows the breath of life into him... (Bukhari, Kitabu'l Qadr)
If this H~adithis authentic, and there seems no reason to believe otherwise, then abortion after 120 days can only and only take place if a doctor advises it on medical grounds.
Salaries of Imam Masjids
Question: All the imams of the Mosques are getting salaries for leading prayers. The Question is: Is this salary permissible? If it is, then what does this Qur’anic verse mean:
Don't sell the verses of God at a very tiny cost and who sell the verses of God really fill their abdomen by fire of Hell. (2:174)
Answer: An imam of a mosque is not paid for leading prayers. Actually, the management committee of a mosque hires his time and services and pays him so that he does not have to indulge in any other financial activity, and all his time is devoted to the mosque and its affairs. There is, of course no harm in this at all. This job is similar in nature to a teacher of the Qur’an at our schools and universities.
The verse you have referred has no bearing with this issue. It addresses the Jews of the times of the Prophet (sws). Their forefathers had been asked to honour the covenant of the Almighty about a new Prophet who would be raised up in their brethren: the Ishmaelites. This was clearly stated in the Torah and they were required to accept his Prophethood when it came. The Jews, it is known, did not honour this covenant when the said Prophet did come, and, to achieve worldly gains, broke it. This verse actually chides them on this attitude. The nature of these worldly gains does not relate to money in any sense. It refers to other material benefits such as the position of political and religious authority the Jews held.
Insurance
Question: I wish to know about the concept of Insurance in Islam? Are Muslims allowed to take an insurance policy? In this policy we pay an annual premium and of course after 10-20 years the policy expires and we receive our money with profit. Please explain this concept to me.
Answer: In its classical concept, insurance is a means of helping individuals who are afflicted with damage and loss. Therefore, in its essence, it is a philanthropic and humanitarian undertaking. As such its underlying spirit seems very noble.
Today, particularly due to the absence of a state system of security and insurance in most underdeveloped countries, there are a number of insurance companies in the private sector which are doing this job. Also, it is known that they are based on interest. However, buying an insurance policy cannot be regarded as forbidden since one is not taking interest in doing so. At best, it can be regarded as furthering and promoting an evil, which according to the Qur’an (5:2) is ta`awun `ala al-ithm (co-operation with an evil) and which should be avoided as much as possible. So, a careful approach would be to benefit from insurance policies only if a person feels that it is necessary to do so in his circumstances. A person must decide for himself in this regard instead of asking some external authority -- since it is only he who is the best judge of any genuine plea that he may have.
There is one thing which must be kept in mind about all policies in which the insured sum is greater than the sum total of all the premiums and in which a person actually receives a "profit" when the policy expires: this so called profit is actually interest. In such cases, he should not benefit from this profit and spend it on the society without expecting any reward from the Almighty, since this money actually does not belong to him.