Part 1 - MUSLIMS ARE BROTHERS TO EACH OTHER

"AND IF TWO GROUPS OF THE BELIEVERS FIGHT EACH OTHER, SEEK RECONCILIATION BETWEEN THEM. AND IF ONE OF THEM COMMITS AGGRESSION AGAINST THE OTHER, FIGHT THE ONE THAT COMMITS AGGRESSION UNTIL IT COMES BACK TO ALLAH'S COMMAND. SO IF IT COMES BACK, SEEK RECONCILIATION BETWEEN THEM WITH FAIRNESS, AND MAINTAIN JUSTICE. ALL BELIEVERS ARE BUT BROTHERS, THEREFORE SEEK RECONCILIATION BETWEEN YOUR TWO BROTHERS AND FEAR ALLAH, SO THAT YOU MAY BE BLESSED WITH MERCY. (SURAH AL-HUJURAT: 9-10)

It has been made abundantly clear in the Quran and Sunnah that Allah Ta'alah and the Holy Prophet ﷺ do not look favourably upon conflict between Muslims. Allah Ta'alah does not like at all if there are conflicts, tensions, or discord between Muslims. In fact Muslims have been commanded to resolve these conflicts and quarrels by doing whatever it takes.

From the talk "Be like brothers to each other", by Mufti Muhammad Taqi Usmani DB

“HAVE YOU NOT SEEN THOSE WHO BEING IN THOUSANDS, LEFT THEIR HOMES TO ESCAPE DEATH? SO TO THEM ALLAH SAID, “BE DEAD.” THEN HE RAISED THEM ALIVE. SURELY, ALLAH IS ALL-GRACIOUS TO PEOPLE, BUT MOST OF THE PEOPLE ARE NOT GRATEFUL.” (SURAH AL-BAQARAH: 243)

Part 3

According to Tafsir al-Qurtubi once Hazrat Umar RAA embarked on a journey to Syria. When he got close to the border he came to know that the country was affected by a severe plague. When Sayyidna Umar RAA heard about the plague he consulted with the Holy Companions (Sahaba) whether to continue the journey into Syria or not. Sayyidna Abd al-Rahman Ibn Awf RAA narrated the following Hadith:

"Referring to the disease (plague) the Holy Prophet ﷺ said: This is a punishment that was inflicted on some peoples; later on some of it remained. This reminder goes away for some time, and then returns. So, one who hears that a certain area is affected by it he should not go there, and one who is already there should not run away from it (the plague). (Al-Bukhari)

When Sayyidna Umar RAA heard this Hadith he ordered everyone to return. Sayyidna Abu Ubaydah RAA said, "O' leader of Muslims! Do you want to run from divine destiny?" Sayyidna Umar RAA replied, "O Abu Ubaydah, I wish this was said by someone else (meaning it is surprising that this comment is coming from you). Then he said, "Yes we run from Allah's will to Allah's will."

From Ma’ariful Quran, by Mufti Muhammad Shafi RE

“HAVE YOU NOT SEEN THOSE WHO BEING IN THOUSANDS, LEFT THEIR HOMES TO ESCAPE DEATH? SO TO THEM ALLAH SAID, “BE DEAD.” THEN HE RAISED THEM ALIVE. SURELY, ALLAH IS ALL-GRACIOUS TO PEOPLE, BUT MOST OF THE PEOPLE ARE NOT GRATEFUL.” (SURAH AL-BAQARAH: 243)

Part 2

The other injunction that can be derived from this verse is that it is not permissible to run away from an area affected by plague, or similar such epidemic, to another area. In addition to this, as said by the Holy Prophet ﷺ, it is not correct for people from other places to go where the plague has spread. It is narrated in Hadith that:

"Allah Almighty has, through this disease (plague), punished people who were before you. So, when you hear about it spreading in a certain area, do not go there; and if it spreads in an area where you already are, do not go out escaping from it." (Bukhari and Muslim and Ibn Kathir)

Continued…

From Ma’ariful Quran, by Mufti Muhammad Shafi RE

“HAVE YOU NOT SEEN THOSE WHO BEING IN THOUSANDS, LEFT THEIR HOMES TO ESCAPE DEATH? SO TO THEM ALLAH SAID, “BE DEAD.” THEN HE RAISED THEM ALIVE. SURELY, ALLAH IS ALL-GRACIOUS TO PEOPLE, BUT MOST OF THE PEOPLE ARE NOT GRATEFUL.” (SURAH AL-BAQARAH: 243)

Part 1

It is stated in the Tafsir Ibn-Kathir that this verse relates to the story of a people who had left their city and went to live at another place because plague had started in their city, but all of them still died.

In the interpretation of this verse Mufti Muhammad Shafi RE has written that the first injunction that can be derived from this verse is that running away from one’s home because of fear of plague or Jihad can not extend a person’s life, and similarly staying there does not guarantee their death. All of us are going to die one day and the time of our death has already been determined by Allah Ta’alah. A person can not hasten death, nor can he delay it. Otherwise, people who have lots of resources should have been able to run away from every place where there is disease or where there is turmoil, and should have been able to live forever. But in reality we see that that does not happen. Every person faces death when his or her time comes, regardless of what is the cause of their death.

Continued…

From Ma’ariful Quran, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 16 (last part)

In summary Tatfeef (measuring short and weighing less) includes all those situations when a person is very assertive in demanding his/her own rights, but does not bother about fulfilling the rights of others. Allah Ta'alah has promised great punishment for people who do this, in the Holy Quran.

In a Hadith the Holy Prophet ﷺ said, "A person can not be a Momin (bearer of faith) unless he likes for his brother the same thing that he likes for himself." (Sahih Bukhari, Book of Iman)

When we are dealing unfairly with someone we must stop and think that if someone else was behaving with me the same way how much this would have hurt me, and whether I would have considered this inhumane treatment. If I behave in a similar manner with someone else it will also cause them hurt and anguish in exactly the same way, and therefore, I should not behave with others in this manner.

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

RULES OF SHARIAH GOVERNING MARRIAGE AND DIVORCE - 6th and last Part 

"AND WHEN YOU HAVE DIVORCED WOMEN, AND THEY HAVE REACHED (THE END OF) THEIR WAITING PERIOD, THEN, EITHER RETAIN THEM AS RECOGNIZED OR RELEASE THEM AS RECOGNIZED. AND DO NOT RETAIN THEM WITH WRONGFUL INTENT RESULTING IN CRUELTY ON YOUR PART..." (SURAH AL-BAQARAH:231)

In this verse the Noble Quran commands husbands that if they wish to retain their wife it should be done "as recognized" that is, in a nice manner, and if they decide to part ways, it should be done with "Ihsan" (in fairness). What it is telling us is that Nikah is like a contract, and divorce is the termination of that contract. Just like we should enter into a contract with fairness and in a good-natured manner, similarly we should be as fair and behave as well if that contract needs to be terminated. It should not be terminated with anger and bitterness, rather in fact there is another verse of the Quran (2:236) which states that a husband should give some gift to his ex-wife at the time of divorce.

From Ma'ariful Quran, Interpretation of Surah al-Baqarah, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 15

There was a time when it was a trademark of Muslims that they didn't lie, didn't deceive others in trade and business, did not measure short or weigh less when selling something, and were known for their honesty and integrity. This was the society created by Rasool Allah ﷺ, and his Sahaba (Holy Companions) were known for the quality that they preferred to accept the greatest of losses in trade but did not deceive anyone. That is why they earned such huge respect in the world and their influence and power extended to more than half of the known world.

Today our moral character has deteriorated to such an extent even those Muslims who pray Salah regularly, are observant of other religious rituals, and generally consider themselves religious, when they get to their workplace or businesses start behaving in a manner as if they don't know or don't care that the injunctions of Shariah pertain to work and business practices as well, and are not restricted to the mosque only.

Continued...

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

RULES OF SHARIAH GOVERNING MARRIAGE AND DIVORCE - Part 5

But from time to time it does happen that all efforts at reconciliation fail and the spouses start feeling that rather than benefitting from the desired results of the Nikah relationship, continuing to stay together is becoming a mutual punishment. Under such circumstances, terminating the marital relationships sometimes seems appears a more realistic way of regaining peace and harmony, rather than continuing to stay together. Therefore, the Shariah, taking human nature into account, has not declared the marriage to be an unbreakable bond no matter what the circumstances. It has laid down a framework of specific rules governing divorce and the dissolution of marriage.

The right of divorce has been given to men. However, women too were not totally deprived of this right and have not been left totally at the cruel mercy of their husbands. They have been given the right to take their case to court presided by a judge who qualifies as such under the rules of Shariah, prove her case, and get her marriage annulled or get a divorce.

And even though Allah Ta'alah has given husbands the right of divorce, but has also declared that the use of this choice was very much disapproved of by Allah Ta'alah. It was permitted to be used only in situations when it had become unavoidable. The Holy Prophet ﷺ has said, "Divorce is the most detested of lawful things with Allah."

The second restriction placed on the use of this choice is that it should not be used when one is under the influence of extreme anger or momentary displeasure.

Continued...

From Ma'ariful Quran, Interpretation of Surah al-Baqarah, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 14

There is only one financial right which a husband owes his wife, which is Mehr, and many husbands do not pay even that one right to their wives. They do not pay it their entire lives. Then when the time to die comes and they are on their death bed, they plead to their wives to forgive them the Mehr. What can the poor wife say at that time when her husband is on death bed, that I do not forgive it? So she is forced to forgive it whether she wants to or not. What many people do not realise is that in financial transactions such forgiveness is not valid in Shariah unless it is given with happiness of the heart (Teeb-e-Khatir).

Similarly, in terms of giving spending allowance to wife Shariah states that it should be sufficient for the wife to live comfortably on it. If the husband is too miserly about it this will also come under Tatfeef (measuring short and weighing less).

In nutshell, if a person owes a financial right to someone else, they must try to pay it fully. Otherwise it will be counted as Tatfeef and the person will be deserving of the divine punishment that Allah Ta'alah has promised in this verse (translation given in Part 1).

Continued...

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

RULES OF SHARIAH GOVERNING MARRIAGE AND DIVORCE - Part 4

In Quran and Sunnah the sole focus of guidance relating to marital contract is that this relationship should get stronger and stronger, and should never break. In case of disagreements spouses have first been advised to try and understand each other's point of view and talk it out. If that doesn't work it has been suggested that a warning should be given. If that doesn't resolve the situation it has been suggested that arbitration should be sought from members of the immediate family who could help resolve the differences. In the verse حَكَمً۬ا مِّنۡ أَهۡلِهِۦ وَحَكَمً۬ا مِّنۡ أَهۡلِهَآ (Surah al-Nisa: 35) it has been advised that "then send one arbitrator from his people and one from her people", probably because once people from outside the immediate family get involved the situation usually escalates and the chances of resolution diminish. 

Continued...

From Ma'ariful Quran, Interpretation of Surah al-Baqarah, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 13

The Holy Prophet ﷺ said:

"خیار کم خیار کم لنساء ھم" (ترمذی، کتاب الرضاع)

"The best person amongst you is the one who is best for his women."

In another Hadith Rasool Allah SAW said:

"استوصو بالنساء خیراً" (صحیح بخاری، کتاب النکاح)

"Accept the advice of behaving well with your women"

Allah Ta'alah and Allah's Prophet SAW have put so much emphasis on fulfilling the rights of women, but we are extremely careless about fulfilling those rights. This is all included in measuring short and weighing less, and is absolutely forbidden in Shariah.

Continued...

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

RULES OF SHARIAH GOVERNING MARRIAGE AND DIVORCE - Part 3

The outcome of divorce is is to terminate the transaction and contract of Nikah (marriage). Just as the Shariah has kept Nikah at a higher level than ordinary transactions and contracts by giving it the status of Ibadah (worship) and has imposed several conditions on it, similarly the termination of this contract has not been left free like common transactions in which people are free to terminate the contract if and when they choose to do so, and go on to make a fresh deal with someone else. The Shariah has given a whole framework governing the termination of this contract.

The intent of Islamic teachings is that the institution of marriage should be for life, and that ideally it should never be terminated, as bringing this contract to an end adversely influences not only the people who originally entered in to this contract, but also their next generation, their extended families, and in many cases the whole society. That is why the teachings of Quran and Sunnah have considered all the necessary steps to remove the impediments that may cause a break up of this deal.

Continued...

From Ma'ariful Quran, Interpretation of Surah al-Baqarah, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 12

Similarly, these days husbands are keen to receive all their rights from their wives. They expect them to obey the husbands fully, cook their meals, maintain the household, look after the kids, look after husbands' parents as well, and keep looking at them to obey their next command. However, when the time comes for the husbands to fulfil their wives' rights, many husbands do not consider fulfilling their wives' rights as part of Shariah, and do not realise that neglecting their wives' rights is as great a sin as other major sins. The Holy Quran has commanded the husbands clearly:

وَعَاشِرُوهُنَّ بِٱلۡمَعۡرُوفِ‌ۚ (سورہٴ النساء: ۱۹)

Translation: "And live with them in the recognized manner" (Surah al-Nisa: 19)

Continued...

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

RULES OF SHARIAH GOVERNING MARRIAGE AND DIVORCE - Part 2

Secondly, for all transactions and contracts, in order that they be concluded and finalised, under Shariah it is not a condition to have a witness. A witness is only needed when parties get into a dispute. However, Nikah is not such a transaction. For Nikah to be valid it is mandatory that it be conducted in presence of witnesses. If a man and a woman mutually agree to have their marriage solemnized in the absence of witnesses, and even if neither of them ever differs or retreats, even then the marriage would be invalid according to Shariah, unless it is conducted in presence of witnesses. The actual Sunnah of the Holy Prophet ﷺ is that Nikah must be solemnized with a public announcement.

According to Imam Abu Hanifah RE, and several other leading Muslim jurists, the aspect of Ibadah (worship) and Sunnah in Nikah dominates over the aspect of transaction and contract. Evidences from the Quran and Sunnah support it.

Continued...

From Ma'ariful Quran, Interpretation of Surah al-Baqarah, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 11

Hazrat Imam Abu Hanifa RE had a big clothes business. One day his shop received a clothes bundle which was defective. He told his employees to tell any prospective buyers about the defect in the clothes bundle. A few days later his employee sold the bundle but forgot to tell the buyer about the defect. When Imam Abu Hanifa RE asked him later he admitted that he had forgotten to tell the buyer about the defect. Imam Abu Hanifa RE started looking in the whole city for the buyer. When he found the buyer after a lot of searching he told him that the clothes bundle he had bought was defective so he should return it to the shop, though if he wanted to keep it that was his choice.

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

RULES OF SHARIAH GOVERNING MARRIAGE AND DIVORCE - Part 1

One commonly known aspect of Nikah (marriage) is that of a mutual transaction and contract similar to transactions in buying and selling, and in loans and payments. The second aspect is that of Sunnah and Ibadah. On this, there is a consensus of the whole Ummah that Nikah, being far above ordinary transactions and contracts, has the status of Ibadah and Sunnah, (the act of worshipping Allah and following in the footsteps of the Holy Prophet ﷺ). Therefore, in Shariah, there are some conditions attached to Nikah, which are not attached to ordinary contracts and transitions of buying and selling. 

The first restriction that Shariah has placed on Nikah is that Nikah can not take place between any man and any woman. Governing this there is an absolute law of the Shariah under which specific categories of men and women cannot be joined together in the bond of marriage.

Continued...

From Ma'ariful Quran, Interpretation of Surah al-Baqarah, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 10

Once Rasool Allah (the Holy Prophet) ﷺ went to the Bazaar. He saw a person selling grains. When Rasool Allah SAW touched the grain he saw that the grain on the top was of high quality but the grain underneath it had become rotten because it had become wet during raining. The person who just looked at the grain would only see that it was all of high quality. Rasool Allah SAW asked the seller, "Why haven't you put the rotten grain at the top so that the buyer would know that some of the grain is rotten? Then he would have the choice whether to buy it or not to buy it." The seller said, "O' Rasool Allah SAW! Some of my grain had become rotten during rain, that is why I have put it underneath the good grain." Rasool Allah SAW told him not to do that and to put the rotten grain on top as well.

Then Rasool Allah SAW, ""من غش فلیس منا". (The person who deceives others is not one of us.) (Sahih Muslim)

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

"AND WOMEN HAVE RIGHTS SIMILAR TO WHAT THEY OWE AS RECOGNIZED, THOUGH FOR MEN THERE IS A STEP ABOVE THEM. AND ALLAH IS MIGHTY, WISE." (SURAH AL-BAQARAH: 228)

Part 3

Ion the same subject, in another verse the Holy Quran says:

"AND WHOSOEVER, MALE OR FEMALE, DOES A RIGHTEOUS DEED, WHILE HE (OR SHE) IS A BELIEVER, WE SHALL ASSUREDLY GET HIM (OR HER) TO LIVE A GOOD LIFE." (SURAH AN-NAHL: 97)

Another point to consider is that in this verse Allah Ta'alah says, "and women have rights similar to what they owe," in which the rights of women have been mentioned before the rights of men. In the interpretation of this verse Hazrat Mufti Muhammad Shafi RE has said that the reason for mentioning rights of women first may be that because of their strength, power and status men enforce their rights on women any way, it is the women who are generally unable to get their rights form men forcefully. The other suggestion may be that men should take the lead in fulfilling women's rights.

The word "مثل" (similar to), which has been used here to explain the equality of rights of both men and women, means that fulfilling the rights of both men and women is equally obligatory (Wajib) and any dereliction or neglect in fulfilling rights of both is equally reprehensible and punishable.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

MEASURING SHORT WHEN SELLING SOMETHING - Part 9

Similarly if there is a defect in the goods being sold, then the seller must inform the prospective buyer about it. That way the buyer would have a choice whether he wants to buy the defective goods or not. The Holy Prophet ﷺ said:

Translation: "The person who sells defective goods, and does not inform the buyer about the defect, would continue to face the wrath of Allah Ta'alah, and the angels would keep cursing such a person."

Adapted from the talk "Milawat aur Naap Taul mein Kami", by Mufti Muhammad Taqi Usmani DB

"AND WOMEN HAVE RIGHTS SIMILAR TO WHAT THEY OWE AS RECOGNIZED, THOUGH FOR MEN THERE IS A STEP ABOVE THEM. AND ALLAH IS MIGHTY, WISE." (SURAH AL-BAQARAH: 228)

Part 2

While the Holy Quran makes it abundantly clear that in terms of the injunctions of the Shariah and in matters of eternal reward and punishment men and women are absolutely equal, except for some situations where the injunctions apply differently to men and women which are expressly mentioned, however, the address is generally to men and masculine nouns have been used. When Sayyidah Umm Salmah RAA mentioned this to the Holy Prophet ﷺ the following verse of the Surah Al-Ahzab was revealed:

انَّ ٱلۡمُسۡلِمِينَ وَٱلۡمُسۡلِمَـٰتِ وَٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِ وَٱلۡقَـٰنِتِينَ وَٱلۡقَـٰنِتَـٰتِ ۔۔۔ (سوہ الاحزاب: ۳۵) 

"Submitting men and submitting women, believing men and believing women, obedient men and obedient women..." (Surah Al-Ahzab: 35) 

In this verse women were clearly and expressly identified along with men making it clear that in the matters of obedience to Allah and His worship, and in being close to Him and His approval, the status of women is no less than men.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

"AND WOMEN HAVE RIGHTS SIMILAR TO WHAT THEY OWE AS RECOGNIZED, THOUGH FOR MEN THERE IS A STEP ABOVE THEM. AND ALLAH IS MIGHTY, WISE." (SURAH AL-BAQARAH: 228)

Part 1

In the interpretation of this verse Hazrat Mufti Muhammad Shafi RE has written that this verse does not mean that all men are better than all women, because in Allah's court the status of superiority is determined on the basis of Iman (faith) and virtuous deeds. The person whose Iman is stronger and who performs more good deeds is closer to Allah Ta'alah. So in the matters of Aakhirah (Hereafter) it is not necessary that men would have a superior station than women. It can happen, and according to certain Quranic verses and traditions will happen, that some women will earn a much higher status in the Hereafter than many men, by their obedience to Allah and their piety.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

"...AND WOMEN HAVE RIGHTS SIMILAR TO WHAT THEY OWE AS RECOGNISED,..." (SURAH AL-BAQARAH: 228)

Part 2

This verse points out that for men fulfilling the rights of women is as obligatory as fulfilling the rights of men for women. The Quran is suggesting that rather than demanding their rights both spouses should focus on discharging their duties towards the other. If they do that then the conflict over rights would not arise as rights of women are duties of men, and rights of men are duties of women. If both of them fulfil their responsibilities then the rights of the other would be discharged automatically.

Most of the conflicts in the world today, either between individuals or groups, arise from the fact that all of us do not discharge our responsibilities and duties with the same intensity and diligence with which we demand our rights. This results in a never ending conflict over rights. What the Holy Quran is doing is telling us to shift our focus from rights to duties, teaching us to be conscientious about fulfilling our responsibilities and duties, and being compromising and forgiving when demanding our rights. If we all start practicing this Quranic teaching most conflicts between individuals and nations would end.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

"...AND WOMEN HAVE RIGHTS SIMILAR TO WHAT THEY OWE AS RECOGNISED,..." (SURAH AL-BAQARAH: 228)

In the interpretation of this verse Hazrat Mufti Muhammad Shafi RE has listed some of those rights that Islam gave to women for the first time in history. Today it seems like no big deal but this has to be understood in the context that Islam gave these rights to women about 1500 years ago, about 13 to14 centuries before the struggle for women's rights in the West even started.

• It was declared that women had rights over men, just as men had certain rights over women.
• Women were declared to be free and independent human beings, as against being the property of their fathers or husbands. Women were given rights over their life and their property, just like men had rights over their lives and property.
• It was declared that no one, regardless of whether it was a woman's father or her grandfather, could force an adult woman to marry someone without their consent. In situations where a Nikah was done before a woman reached adulthood, its validity remained subject to the woman's consent after reaching adulthood. If she said No, it was declared null and void.
• It was declared that no male had any right to spend anything from what belonged to a woman, without her consent and approval. 
• After the death of her husband, or being divorced by him, a woman became independent and no one had the right to compel her to do anything against her wishes.
• Women started receiving inheritance.
• To spend on a woman, and to keep her happy, has been declared an Ibadah in Shariah. 
• It was declared that if  a husband failed to fulfil rights due to his wife, she could force him to either fulfil those rights, or divorce her, through an Islamic court.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 2

"AND THEY ASK YOU AS TO WHAT THEY SHOULD SPEND. SAY, "THE SURPLUS". (SURAH AL-BAQARAH:219)

It has been reported that after hearing about the reward (Thawab) for Sadaqah some of the Holy Companions (Sahaba) gave all their possessions in Sadaqah leaving nothing for themselves and their families, letting their family members go hungry. This verse tells us that only that voluntary charity (Sadaqah) is correct and proper which is given after fulfilling one's own and one's family's needs first.  In many Ahadith the Holy Prophet ﷺ has stressed that people should only give as much Sadaqah that it doesn't leave their family members poor and destitute.

From Aasan Tarjuma-e- Quran, by Mufti Muhammad Muhammad Taqi Usmani DB

"AND THEY ASK YOU AS TO WHAT THEY SHOULD SPEND. SAY, "THE SURPLUS". (SURAH AL-BAQARAH:219)

The statement about spending 'the surplus' (al-afw), that which is extra to needs, has been interpreted as an obligatory injunction by the blessed Companion Hazrat Abu Dharr al-Ghifari RAA and others. According to them, it is not permissible to hold in one's possession any money or materials surplus to one's needs even after paying of Zakah and all rights due, and that it is necessary (Wajib) to give everything extra to needs as charity (sadaqah). However, the majority of Companions, their successors (the Tabi'in) and the great imams of the faith interpret this Quranic verse as saying that whatever (Nafl sadaqah) is spent in the way of Allah should be surplus to needs, and not that whatever is surplus to needs should be given as charity (sadaqah).

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE PROHIBITION OF ALCOHOL - PART 7

In the Jami' of al-Tirmidhi there is a narration from the blessed Companion Anas RAA which reported that the Holy Prophet ﷺ has cursed ten people in relation to alcohol; the crusher or squeezer, the distiller, the user, the server, the carrier, the receiver (the one for whom it is carried), the seller, the buyer, the giver (as gift), and the one who uses the income arising from it.

From Ma'ariful Quran by Mufti Muhammad Shafi RE

THE PROHIBITION OF ALCOHOL - PART 6

The same wisdom that required a gradual process before the prohibition, now required that once the prohibition had been brought in that it be implemented with full force. That is why Rasool Allah ﷺ warned people of the risk of incurring divine wrath by drinking alcohol.

In a Hadith Rasool Allah SAW said that alcohol was the source of evil and indecencies, and one who indulged in it could go on to commit the most heinous sins. In another Hadith Rasool Allah SAW said, "Alcohol and faith can not be combined." (These narrations appear in al-Nasai.)

To be continued...

From Ma'ariful Quran by Mufti Muhammad Shafi RE

THE PROHIBITION OF ALCOHOL - PART 5

Then one day another incident occurred. The blessed Companion (Sahabi) Hazrat Itban Ibn Malik RAA had invited some Sahaba to his home. After dinner, alcohol was served as was their custom. Then according to another cultural practice of the time people started reciting poetry embellishing their and their ancestors' accomplishments. Hazrat Saad Ibn Abi Waqqas RAA recited a poem in which he satirised the Ansar (helpers) of Madinah and eulogised his own tribal ancestors. This made an Ansari young man angry and he hit Hazrat Saad RAA with a camel's jawbone causing severe injury to his head. Sayyidna Saad RAA went to the Holy Prophet ﷺ and complained against the young man. At that time, the Holy Prophet SAW raised his hands in prayer and said: (translation) "O' Allah! Give us a clear and conclusive guidance in the matter of alcohol". Thereupon, the third and final verse about alcohol was revealed which declared alcohol Hara'am (unlawful) for all times to come:

"O you who believe! Alcohol and gambling and stone altars and drawing of lots with arrows are only an abomination, a work of Satan; so shun it so that happily you may prosper." (Surah Al-Maidah: 90)

To be continued...

From Ma'ariful Quran by Mufti Muhammad Shafi RE

THE PROHIBITION OF ALCOHOL - PART 4

One day the blessed Companion (Sahabi) Hazrat And al-Rahman Ibn Awf RAA invited some of his Sahabi friends to his home. After dinner, people started drinking alcohol as was their custom. In the meanwhile the time of Maghrib salah came. Everyone stood up for Salah and and one person was made Imam. The imam began recitation of the Holy Quran but under the influence of alcohol recited the Surah al-Kafirun all wrong. After this incident this second verse about the prohibition of alcohol was revealed:

"O THOSE WHO BELIEVE, DO NOT GO NEAR SALAH WHEN YOU ARE INTOXICATED." (SURAH AL-NISA: 43)

In this verse drinking was declared completely unlawful at the time of the Salah, though not at other times. Some of the noble Companions who had not quit alcohol after the revelation of the first verse, now quit it altogether believing that anything that stops a person from going near Salah cannot be good at all. However, as alcohol had not been declared totally Hara'am at all times some people still kept drinking it.

To be continued...

From Ma'ariful Quran by Mufti Muhammad Shafi RE

THE PROHIBITION OF ALCOHOL - PART 3

In this verse even though alcohol has not been declared Hara'am (impermissible), but its evils have been pointed out which can lead a person into sinful activities. In that manner the Quran has made a suggestion about giving up alcohol. It was for that reason that after this verse was revealed many Holy Companions (Sahaba) quit alcohol on the basis of this suggestion. However, some Companions thought that this verse has not declared alcohol to be Hara'am (impermissible). Rather it has declared it a source of evil as it leads to sinful activities. So if we are careful that we do not indulge in sinful activities because of alcohol, then there would be no harm in continuing to drink.

To be continued...

From Ma'ariful Quran by Mufti Muhammad Shafi RE

THEY ASK YOU ABOUT WINE AND GAMBLING. SAY, "IN BOTH THERE IS GREAT SIN, AND SOME BENEFITS FOR PEOPLE. AND THEIR SIN IS GREATER THAN THEIR BENEFIT." (SURAH AL-BAQARAH: 219)

THE PROHIBITION OF ALCOHOL - PART 2

There were also a number of blessed Companions (Sahaba) who never touched alcohol even when it was a common practice to do so. After reaching Madinah these Sahaba became even more acutely aware of the harms caused by alcohol and gambling. Therefore, Hazrat Farooq -e-Azam RAA, Hazrat Ma'az Ibn Jabal RAA, and a few other Sahaba presented themselves before Rasool Allah ﷺ and said that alcohol and gambling not only harm a person's mental capacities but also cause financial loss, and sought Rasool Allah's guidance about it. This verse was revealed to answer that question. It is the first verse in which the first step towards prohibition of alcohol and gambling was taken.

To be continued...

From Ma'ariful Quran by Mufti Muhammad Shafi RE

THEY ASK YOU ABOUT WINE AND GAMBLING. SAY, "IN BOTH THERE IS GREAT SIN, AND SOME BENEFITS FOR PEOPLE. AND THEIR SIN IS GREATER THAN THEIR BENEFIT." (SURAH AL-BAQARAH: 219)

THE PROHIBITION OF ALCOHOL - PART 1

When Islam came, drinking was common practice as part of the general state of Jahiliya (ignorance) customs. When the Holy Prophet ﷺ emigrated to Madinah Munawwarah, people of that city were also accustomed to wine and gambling. However, it is the usual practice of Allah that there are, in every nation and country, sensible people who use reason to control their desires. They abstain from an innate desire if their reason tells them that it is harmful for them. In this regard, the station of the Holy Prophet SAW was very high, for he had a natural distaste for things that were going to be declared Hara'am later on.

To be continued...

From Ma'ariful Quran by Mufti Muhammad Shafi RE

Part 3

THEY ASK YOU AS TO WHAT THEY SHOULD SPEND. SAY: "WHATEVER GOOD YOU SPEND IS FOR PARENTS, KINS, ORPHANS, THE NEEDY AND THE WAYFARER. AND WHATEVER GOOD YOU DO, ALLAH IS ALL-AWARE OF THAT." (SURAH AL-BAQARAH: 215)

The third guidance we get from this verse is that when spending money in voluntary (Nafl) charity a person should only spend what one has extra to one's and one's own family's needs. A person doesn't doesn't earn Thawab (eternal reward) if they spend so much of their income on voluntary charity that they put their own family in misery or violate their financial rights. Similarly, if a person owes someone money, then it is not looked upon favourably by Allah Ta'alah if they spend what they have on voluntary charity rather than paying their debt back.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 2

THEY ASK YOU AS TO WHAT THEY SHOULD SPEND. SAY: "WHATEVER GOOD YOU SPEND IS FOR PARENTS, KINS, ORPHANS, THE NEEDY AND THE WAYFARER. AND WHATEVER GOOD YOU DO, ALLAH IS ALL-AWARE OF THAT." (SURAH AL-BAQARAH: 215)

The second guidance that we get from this verse is that whatever a person spends on one's parents or relatives is a source of eternal reward (Thawab) and is included in spending in the way of Allah, as long as the person does it with an intention of pleasing Allah Ta'alah.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE