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Lecture for 4th year medical students on 23rd September 2000 by Professor Omar Hasan Kasule Sr.
OUTLINE
1.0 LIFE-STYLE
A. Life-style and social failure
B. Entertainment
C. The Essentials Of Life
D. Clothes
E. Peer Pressure
2.0 SEXUAL PERVERSIONS
A. Fornication
B. Prostitution
C. Abnormal Sexual Practices
D. Abnormal Marital Arrangements
E. Sex-related crimes
3.0 ADDICTIONS
A. The Concept of Addiction
B. Drug Addiction
C. Alcohol Addiction
D. Addiction To Gambling
E. Other Forms of Addiction
4.0 POVERTY
A. Causes of Poverty
B. Effects of Poverty
C. Mitigation of Poverty
D. Eradication of Poverty
E. Taraf
5.0 VIOLENCE
A. Abuse of Life
B. Abuse of spouses
C. Abuse of Children the Elderly
D. Abuse of the elderly
E. Other forms of violence
1.0 LIFE-STYLE
A. LIFE-STYLE and SOCIAL FAILURE
ENJOYING LIFE
Islam is a religion of the middle. Muslims are encouraged to enjoy the good things of the world (5:5, 5:87. 7:31-32, 16:72). They are however warned against excesses (Bukhari 7:454).
DEFINITION OF FAILURE, ‘ajz:
Qur’anic terminology: The Qur’an uses several terms to convey the meaning of failure or weakness ‘ajz (P 781 2:249, 2:273, 2:286, 4:98, 5:33, 8:66, 17:48, 18:67, 31:43, 25:9, 30:54), wahn (p 1224 3:146), dhull (p 446 3:26, 7:119, 27:34), kasal (p 999 4:142, 9:54). Failure may be physical, psychological, or social. In practice one type of failure leads to or is associated with other types. Our main concern here is social failure.
Manifestations of failure: There is no one way of defining social failure since it has several manifestations. Personal failure can manifest in many ways. Persons may become addicted to bad habits and sins. They become socially incompetent or lazy about their basic responsibilities in the family and society. This failure is a cause of sadness and distress to the individual concerned, the family, and the whole society. Failure may manifest as lack of seriousness and neglect of duties to Allah. A person who indulges in earthly concerns and forgets the hereafter soon becomes a failure because the earth is described as mere amusement, al duniya lahw (p 1047 6”32, 29:64, 57:20). A person may thus be distracted from remembrance of Allah, allahw ‘an dhikr al llaah (p 1047 24:37, 53:61, 62:10-11, 63:9). A person also may neglect religion, al lahw fi al al ddiinal lahw fi al hadiith (p 1047 31:6). Failure also manifests as miserliness (Muslim H6539), sloth (Muslim H6539), decrepitude (Muslim H6539), sorrow (Bukhari 4:92 H143), helplessness (Bukhari 4:92 H143), laziness (Bukhari 4:92 H143), cowardness (Bukhari 4:92 H143), indebtedness (Bukhari 4:92 H143, Bukhari 3:342 H582), being under the control of others (Bukhari 4:92 H143), vain talk (Bukhari 2:323 H555), extravagance (Bukhari 2:323 H555), and begging (Bukhari 2:323 H555). The ultimate form of failure is loss of self-control and ending up being under the control of passions, shahwaat. (p 1047 6:70, 7:51). Lack of seriousness may also manifest in activities of daily living such as conversation,
Causes of social failure: Denial of Allah, kufr, is the ultimate cause of human failure. The unbelievers are described by the Qur’an as lowly, dhillat al kaafirin (p 448 2:61, 3:112, 6:124, 7:152, 9:29, 10:27, 20:134, 42:45, 58;20, 68:43, 70:44). Forgetting Allah and neglecting His commands is the start of failure. Individuals or communities that deviate from the moral path laid by the creator will find themselves sooner or later in several social problems. Thus we can say that there is an underlying moral failure in several cases of personal failure. Being under the control of the base human desires, ghalabat al shahawaat (p 871 23:106) is a cause of weakness and failure. This applies equally well to individuals and whole communities. Neglecting to respect and follow Allah’s laws causes failure. This applied equally well to social laws that regulate the family and society and physical laws of the universe. We however should not forget that some persons with manifestations of failure are actually victims of circumstances that are beyond their control or are suffering from psycho-social diseases that impair their social functioning. These are cases of failure that can not be attributed to any fault of the person but to unfortunate cicumstances. However even in such cases Allah usually helps such people when they turn to Him and ask for help.
SOCIAL FAILURE IS ADOPTING A FAILING LIFESTYLE.
Social failure is a result of wrong choices of what life-style to follow. Islam defines what is haram leaving the rest halal. Humans are free to enjoy good life. Balance and equilibrium are needed; an excess of the halal can turn out to be harmful. An Islamic life-style is not monolithic. It has general defining principles but the practical manifestations obey spatio-temporal circumstances. Imperfections are human and have to be dealt with. Humans attempt their best but may not be able to live a perfect Islamic life-style. They are rewarded for their efforts. They start sinning when they give up the effort to reach the ideal. It is important to know the Islamic life-style but also equally important to recognize what is not Islamic in the society so that it can be avoided. An Islamic life-style can not exist in isolation; ability to deal with and interact with non-Islamic aspects is inevitable. The interaction is an opportunity to strengthen the Islamic ideals in the person by seeing the misery and problems of those who follow a non-Islamic life-style. The interaction also presents a threat because it may a temptation for a person to fall over and be taken up by the non-Islamic life-style. A non-Islamic lifestyle leads to sins, social and health problems.
ATTEMPT TO IMPOSE A GLOBAL LIFESTYLE:
There is an attempt to impose a global lifestyle that is European or American in essence by making food, entertainment, economic activities, the media and all aspects of life conform to the Euro-american paradigm. The mass media, political, and economic tools are used in this process. The attempt to impose a global culture is not matched by an attempt to impose the same global standard of material comfort. A poor people who are addicted tio the consumption culture of the west will give up many of their human and material resources in return for superficial products like entertainment instead of getting technology that will uplift their material levels of living. There is an inherent injustice in the world system today. A few people in the industrialized countries consume a disproportionate ratio of the world’s resources and they impose debts on the poorer countries while exploiting their natural resources. This exploitation is helped by changing the lifestyle through imposing a global lifestyle that will make the poor consumers and not producers. Thus cultural domination precedes and facilitates later economic and political domination.
MODERNIZATION VS CIVILIZATION:
Modernization has been confused with civilization. Whatever is new on the horizon is touted as being modern to the detriment of cultures and religions that have kept human society happy for a long time. In the recent quarter of a century matters have become much worse. Modern is no longer defined as what is new but as what is ‘Euro-American’. Civilization is about values and not only new technology. It is therefore possible to have a society that is technologically very advanced but which is low on the moral level. We call such a society a modern society but devoid of civilization because it does not have the values that define human civilization. The confusion between modernization and civilization is deliberate. When simple societies become modernized by adopting the life-styles of technologically advanced societies and forgetting their religious and cultural values, they become part of the global economy. Their consumption patterns and perceived economic needs change. They start craving for products of the advanced societies in an indiscriminate way and thus become a good market that is exploited for the benefit of others. These societies are deceived into thinking that they are getting civilized; what is actually happening is that they are getting modernization devoid of civilization. True civilization can only be built on the basis of ‘aqidat al tauhid. The economic system is the most powerful agent of modernization. It impacts directly on general culture, personal and family values. So far only few and isolated communities have been able to get modernization and at the same time keep their civilizational values.
PROCESSES OF LIFE-STYLE CHANGE
Assimilation: People without a strong cultural identity have developed an inferiority complex vis-a-vis the Euro-American culture and are trying to assimilate into it. Many people assimilate into the dominant culture for various reasons: physical security, emotional security, and economic opportunity. Being assimilated does not assure acceptance; discrimination may persists on racial or religious grounds. People who fail to be assimilated in the dominant culture may either become a strong group or a marginalized group. Some groups become strong when they realize that they will not be accepted or helped by the dominant culture. They are motivated to work hard and to help one another to succeed in 1-2 generations and they may be stronger than members of the dominant culture which they may turn around and control. These groups may use their values and group identity as a source of strength. Other groups become marginalized; they lose their values and acquire no new ones and are not able to acquire any social power.
Urbanization: Big urban areas have many social problems that are difficult to solve. They are often centers of corruption because social controls are not possible in the anonymous atmosphere of the large city. The stresses of urban life, economic and social, are a heavy burden and many can not maintain their balance being lost to one vice or another. The Islamic alternative to the mega-cities, are small self-contained communities where almost everybody knows everybody else and where jobs, services, and other social needs are fulfilled within the community.
Animalisation: There is a tendency to reduce the human to the level of animals by arguing that the human is only matter with no spirit or higher attributes than those of animals. The human, therefore can give full expression to the drives of passion and self-gratification found in animals. It is this type of thinking that leads to a hedonistic life-style. In this lifestyle the wrong concept of freedom is propagated as doing what you want and what your base instincts push you to do. True freedom is actually being free from being controlled by the animal emotions and passions that both humans and animals have. These base human attributes have to be controlled by a higher scale of moral and ethical values.
B. ENTERTAINMENT, tarfiih/tarwiih
POETRY, shi’ir
Poetry is a form of entertainment that relies on use of words in a skilled way. The choice and arrangement of the words as well as the meanings and underlying themes are entertaining. There is good and bad poetry depending on moral considerations. The Qur’an talked about poetry in several verses (p 632 21:5, 26:224, 36:69, 37:36, 52:30, 69:41)
SINGING and MUSIC, ghina
Sound a gift from allah: Allah gave humans and animals the ability to produce sound and thus be able to communicate. He also gave them the gift of hearing the sound. They hear and enjoy sounds made by living and non-living things.
Purpose of sound: The main purpose of sound from a human point of view is communication. Even sounds from non-living things help in communication for example thunder warns of a rain storm and the crackling of flames can warm about a fire hazard. Rhythmic sounds are soothing and entertaining.
Beautiful sounds: It is Allah’s gift that He made beautiful sounds in nature that please and soothe eg running water, the rustling of leaves, the winds. Many animals produce beautiful sounds that please the human ear like the singing of birds. The beautiful sounds are used in worship. Birds sang with Daud in worship (34:10). The Qur’an is read in beautiful rhythmic tones, tajwid al Qur’an.(73:4).
Good uses of sound: Music is an organized and rhythmic use of sound both human and instruments. Music like any other human activity can have good and bad aspects. Good music will promote moral and beneficial behavior. It will draw people closer to Allah and make them better practicing Muslims or better human beings. It will also encourage and inspire them to work to achieve noble goals. Military music for example is good because it instills courage and bravery in the fighters. Music that accompanies heavy work is inspiring and can make the workers more productive. Children songs that instill good values are good music. Rhymes that adults learn in order to remember important facts is good music. Tunes that soothe an exhausted person are good and useful.
Bad uses of sound: It is unfortunate that most popular music today promotes negative values. It is erotically stimulating. Its words convey sexual and obscene messages. The music does not convey any positive values and is a time-waster. It encourages mixed dancing and male-female mixing which lead to sexual promiscuity. The leading musicians are people whose behavior is the worst example to give to the youths.
Rulings on Music: The Prophet defined the permitted and forbidden types of music, al mubaah wa al mahdhuur min al ghina (KS 526: Ahmad 4:259, Tayalisi H1221). He gave permission to listen to the duff, a type of drum, idhin simaa’u al duff (KS527: Ahmad 5:353, 356). Playing the duff is permitted at marriage and wedding celebrations, dharbu al duff fi al nikaah wa al waliimah (KS 548: Bukhari K67 B48; Tirmidhi K9 B6; Nisai K26 B72, 80; Ibn Majah K9 B21; Ahmad 4:418; Ahmad 4:77; Tayalisi H1221). The prophet permitted singing at his wedding and playing of tambourines (Bukhari 7:58 H77). He allowed singing in his own house on eid day (Muslim 2:419-420 Ch 317 H1938). The prophet defined prohibited musical instruments, aalaat al ghina al muharramat (KS 526: Ahmad 2:165, 172). In general music is discouraged. Teaching music to servants and employing singers was forbidden, tahriim ta’aliim aw sharaau aw bayi’u al imaa al mughniyaat (KS 526: Tirmidhi K12 B51). The Prophet said that shaitan blows into the wind-pipe of a singer, nafakhu al shaitan fi mankhar al mughniyat (KS 526: Tirmidhi K46 B17; Zayd H1003 q 1004; Ahmad 3:449). The Prophet used to put his fingers in his ears on hearing music (KS 526: Abudaud K40 B52; Ahmad 2:8, 38). Those who sing or cause others to sing may be committing sins, ithm man yaghni aw yaji’alu ghayruhu yaghni (KS 526: Zayd H1001).
DANCE and DRAMA
Dancing consists of various patterns of body movements that accompany some forms of music. It can be entertaining for the performer and the audience. Dance can also be used as a form of body exercise and can therefore be considered useful. Some forms of dance are clearly haram because they depict obscene and immoral themes. However any form of mixed dancing of men and women is strictly forbidden. Drama is a form of communication and social commentary on the ordinary life of humans depicted as plays in theatres of movie films. Drama is not innately bad, it is the content and context in which it is used that can make it good or bad. Like other channels of human communication it may be bad and prohibited if based on evil themes. Any form of dramatic display in which men dress as women and men dress as men is also offensive. Mixed drama performances by men and women are also offensive.
ART, suwar
Art as self-expression: Art is like language. It is a highly esthetic form of human self-expression. It is also a form of human communication and entertainment. Through art we can communicate information, values, and feelings. Art is therefore a tool. As a tool it can be put to good use or to bad use. It is therefore futile to discuss whether art is good or bad. Art is innately good. It is the way it is used and the purposes for which it is used that can make it good or bad.
Types of art: The word art has a wide usage. Only fine and other visual arts are discussed here. Pictures, moving or still, as well as sculptures may depict animate or inanimate objects. There is no controversy about any form of art depicting abstract or inanimate things. Muslims developed abstract art to a high degree of perfection in the form of calligraphy. Fear of worshipping idols limits the depiction of living things in art.
Rulings on pictures: There was a general discouragement of making pictures at the time of the prophet, the main reason being that people in their ignorance would worship them. This situation is true today in many parts of the world where people still worship pictures of famous or holy persons as well as gods that they themselves make. The prophet cursed those who make such pictures, la’anat al musawwirin (KS 323: Bukhari K34 B25, 122; Bukhari K68 B51; Bukhari K77 B96; Ahmad 4:308, 309; Tayalisi H623). He explained that those who make such pictures are sinners, ithm allathiina yasuna’uun al suwar (KS 323: Ahmad 2:259, 451). Owners of pictures will be punished in the hereafter, ‘adhaab ahl al suwar (KS 323: Bukhari K34 B40, 104; Bukhari K77 B89, 91, 92, 95, 97; Bukhari K78 B85, Bukhari K97 B56; Muslim K37 H96-101; Tirmidhi K22 B19; Nisai K48 B131-133; Ibn Majah K12 B5; Muwatta K54 H8; Ahmad 1:216, 241, 246, 308, 350, 359, 360, 375 q 407, 426; Ahmad 2:4, 20, 26, 55, 101, 125, 139, 141, 145, 288, 336, 380, 504, 527; Ahmad 6: 36, 70, 80 q 83, 85, 86, 199, 219, 223, 246; Tayalisi H1425). He forbade the selling of pictures, mani’u bayi’I al suwar (KS323: Bukhari K34 B112, Adudaud K22 B64, Tirmidhi K12 B61, Nisai K41 B8, Nisai K44 B92; Ahmad 3:324, 326, 340; Waqidi 348). The prophet forbade wearing clothes with pictures of animate things, thawb fiihi tamathiil (KS324: Ahmad 6:172). He explained that angels do not enter homes that have such pictures (KS324: Bukhari K34 B40, Bukhari K59 B7, 17; Bukhari K60 B8; Bukhari K64 B12; Bukhari K67 B86; Bukhari K77 B88, 92, 94, 95; Muslim K37 H81, 83, 85-87, 102; Abudaud K1 B89; Abudaud K31 B45; Tirmidhi K41 B44; Nisai K1 B167; Nisai K42 B9,11; Nisai K48 B130; Ibn Majah K32 B44; Darimi K19 B37; Muwatta K54 B6, 8 q 7; Ahmad 1:80, 83, 85, 104, 107, 139, 146, 148, 150, 277; Ahmad 2: 305, 308, 390, 478; Ahmad 3: 90; Ahmad 4: 28, 29, 30; Ahmad 5: 203; Ahmad 6: 142, 246, 330; Tayalisi 110, 627, 1228, 1425). He destroyed and removed clothes with pictures from the apartments of his wives (KS324: Bukhari K77 B90 q 93; Bukhari K78 B75; Muslim K37 H87, 90, 91; Abudaud K31 B44 q 43, 45; Ibn Sa’ad J1 q 2 p 105, 158; Ibn Sa’ad J8 p 344 q; Ahmad 3:151; Ahmad 6: 49, 52, 53, 85, 86, 103 q 140, 199, 214, 216, 225, 229, 237, 241, 246, 247, 252, 281). The prophet did also allow a wide range of pictures for which there was no fear of being worshipped such as pictures of inanimate things (KS323: Bukhari K34 B104). He also allowed some pictures on pillows, tasawiir ‘ala wisadah (KS 324: Bukhari K46 B32; Bukhari K77 B91 q 92; Muslim K37 H85, 86 q 88, 89, 93-95; Abudaud K31 B45; Nisai K48 B130; Ibn Majah K32 B45; Darimi K19 B36; Ahmad 2:145 q 305, 308, 478; Ahmad 3:283, 486 q; Ahmad 6:112, 116, 247; Tayalisi H1423 q 1424). The conclusion from the hadiths above is that pictures should be viewed with circumspection in situations where they could become objects of worship. They can be used in other situations where there is a necessity for education, identification, entertainment, and information.
SPORTS, riyadhat
Play: The term play, la’ib can be used in a positive and negative sense. Play of children, la’ib al atfaal (p. 1041 12:21), is useful for their social and physical growth. Play as in physical sports for making the body string and healthy is positive. Play is used in a negative way to refer to adult activities that lack a purpose. Such play is condemned, la’ib madhmuum (p 1041 6:91, 7:98, 9:65, 21:2, 43:83, 44:9, 52:12, 70:42). Earthly life can be considered play, al duniya la’ib (p 1041-2 6:32, 29:64, 47:36, 57:20) if it lacks purpose and direction. Play with religion, la’ib fi al ddiin, is an extreme form of blameworthy play (p 1041 5:57-58, 6:70, 7:51).
Purposes of sports: Sports provides a healthy way of releasing agrression that is naturally found in humans. It also helps exercise the body to achieve optimal health. Islam encourages physical sports for the purposes of building the body’s strength to stay healthy and be able to undertake obligatory duties that range from prayer to jihad. Sports is a form of entertainment on joyous occasions like eid (Muslim 2:420 Ch 317 H1940, Muslim 2:421 Ch 318 H1946). Some sports were mentioned in the Qur’an and sunnat such as archery, ramy (p 515 7:17; KS 172). Competition was also mentioned (p 556 2:148, 5:48, 12:17, 12:25, 36:66, 57:21). From the Islamic point of view participation in sports is what is preferred. Just being a spectator although entertaining, is less favored. Competitive sports is encouraged if it is associated with more people participating in the quest for victory. If it is done for any other purpose then it is frowned upon.
Sports and addiction: When sports becomes the only pre-occupation of an individual to the exclusion of many other beneficial activities, it has become harmful. Many youths who are fans of various clubs and players fall into this trap. What is needed is for the individual to participate in sports for his or her bodily benefit but in moderation.
Commercialization of sports: Sometimes sports becomes big business. The commercialization of sports undermines the very Islamic essence of participative sports. Islam wants people to be participators and not spectators.
Sports and gambling: gambling in its various forms is associated with competitive sports. Gambling is an addiction that is difficult to get out of. It is related to many other evils such as alcohol, drugs, and crime. It is a type of social failure. The victim loses control over his actions and his own behavior and usually ends up failing socially. The following are forbidden: maysar (5:90-91, KS 96: Ahmad 1:274; Ahmad 2: 158, 165, 167, 171, 172, 351), qimaar (KS 96: Ahmad 1:446), playing with ki’aab (KS 96: Ahmad 4:392, 407). Shatranj is considered undesirable, makrooh (KS 292: Muslim K41 H10, Abudaud K37 B56, Ibn Majah K33 B43, Muwatta K52 H6,7; Ahmad 2:158, 165, 167, 171, 172; Ahmad 3: 422; Ahmad 4:394, 397, 400; Ahmad 5:352, 357, 361, 370; Tayalisi 510). The awrat must be covered all the time (KS405).
C. THE ESSENTIALS OF LIFE
FOOD
Biological functions of food: Food is defined as any product which when ingested will give the body energy, help it to grow, or maintain it in the best health. Carbohydrates and fats provide energy. Proteins provide basic building blocks for many body tissues. Vitamins and minerals maintain the body a healthy condition. Food is essential for life. Good food is associated with health. Little or bad food are associated with bad health and disease.
Social functions of food: Meals with other people help initiate or increase social intercourse. Family unity is sometimes cemented by family meals. Meals together are also a form of entertainment. Eating in a group is therefore encouraged, al akl jama’atan (KS 343: Abudaud K26 B14, Ibn Majah K29 B17).
Halal and haram: Most food is halal and good, halaal taib (16:114-116). Allah giveds permission to eat the good (20:81). Some types of foods are forbidden by Islam. Most of these are injurious to good health. The general approach is to define what is forbidden leaving all the rest halal. Local customs may forbid eating some foods. This should be accepted a local custom and not an Islamic injunction. The halal is clear and the haram is clear but in-between are doubtful things, shubuhaat (KS201: Bukhari K2 B39, Bukhari K34 B2, Muslim K22 H107, 108; Abudaud K22 B3; Tirmidhi K12 B1; Nisai K44 B2; Nisai K51 B50; Ibn Majah K26 B13; Darimi K18 B1; Ahmad 4:267, 269, 270, 271). A prudent person should avoid what is doubtful and stick with what is not doubtful, da’ ma yuriibuka ila ma la yuriibuka (KS201: Bukhari K34 B2-5; Muslim K22 H107; Abudaud K22 B3; Tirmidhi K12 B1; Darimi Intr B22; Darimi K18 B1,2). The prophet gave guidance on what foods to eat. He for example recommended drinking pure water and eating greens (Muwatta 49:452 H27) and warned against the addictiveness of meat (Muwatta 49:454 H36).
Over-nutrition & undernutrition: The malnutrition of rich societies is having too much to eat. As happens with any excess, certain foods are harmful to health if taken in excess. Over-nutrition is a problem of the rich who eat more than the body needs of certain foods. Heart disease and some cancers are due to the extravagant diet. The believer unlike the non-believer eats and drinks little (KS 345: Bukhari K70 B12; Muslim K36 H182-186; Tirmidhi K23 B20; Ibn Majah K29 B3; Darimi K8 B13; Muwatta K49 H9, 100; Ahmad 2:21, 43, 74, 145, 257, 318, 375, 415, 435, 455; Ahmad 3:336, 337, 357, 392; Ahmad 3:336, 337, 357, 392; Ahmad 5:369; Ahmad 6:335, 397; Tayalisi H1834, 2521; Waqidi 401). Those who overeat on this earth will be hungry in the hereafter (KS 345: Ibn Majah K29 B50). Eating whatever you desire is considered a type of waste, israaf (KS 345: Ibn Majah K29 B51; Ahmad 4:132). Poor societies have malnutrition due to inadequate intake of nutritious foods with resultant impairment of health. Under-nutrition may be absolute lack of enough food or not taking enough of essential nutrients. Islam encourages feeding others and considers it a great virtue, fadhl it’aam al ta’aam (KS 344: Bukhari K79 B9; Tirmidhi K23 B45; Ibn Majah K29 B1; Darimi K8 B38; Ahmad 5:149, 156, 451; Ahmad 6:16). The food of 2 can be enough for a third person who happens to join the group (KS 344) and who should therefore not be turned away. Whoever has extra food should give it to the more needy (KS 344).
Food security: The Qur’an teaches that Allah provides for all living things, razzaaq. There is enough food in the world to feed everybody well. The problem is poor distribution; some places have too much whereas others have almost nothing. In many cases of starvation, there are man-made conditions like war, political instability, or inefficiency that are responsible and not absolute lack of food. Many humans in many parts of the world are worried about food security. The importance of food security was underlined in surat Quraish. Humans throughout history have struggled, worked, and even went to war to ensure food security.
Alcohol and drug addiction: Alcohol, tobacco, and other drugs are consumed by many people but are not food. They change or impair the mind which is the distinguishing feature of humans. With an impaired mind and loss of control a human becomes an animal. Any thing that causes clouding of the mind is called khamr, kullu muskirin khamr (KS 219:Bukhari K64 B60 q; Bukhari K74 B2-5, 10, 21; Bukhari K78 B80; Muslim K11 H106; Muslim K36 H63-65, 67-85; Abudaud K25 B1, 4,5,9,12; Tirmidhi K24 B1-3,8; Nisai K21 B100; Nisai K43 B36; Nisai K51 B3, 21-26, 40, 48, 49, 53; Nisai K48 B63; Ibn Majah K30 B9, 10, 13, 14; Darimi K9 B8, 14; Muwatta K23 H8; Muwatta K42 H9, 10; Ibn Sa’ad J8 p 359; Ahmad ? ). Khamr is the key to all evils (KS 217) and leads to many evils (KS 218). The khamr addict is like a worshipper of idols (KS 218). Khamr is not a cure but is a disease (KS 218). A person drinking khamr is not a believer at the time that he is drinking it (KS 218). Wide-spread drinking khamr is an indicator of the coming of the Last Day (KS 219). Any form of trade in khamr is forbidden (KS 219).
WATER
Water is the basis of life. It is necessary for all chemical reactions in body metabolism. It is used for cleaning. It also helps in temperature regulation.
SHELTER
Functions of the house: The Qur’an used the term house, bayt, in several verses (p. 213 7:74, 15:82, 16:68, 16:80, 26:149, 52:4). It describes houses in mountains (p 1115 16:81) and houses of the wealthy, al mutrafiin maskan taib (p 1115 9:24, 34:15). The house has several functions: protection from the weather, security from aggression, privacy, and child-rearing. It is also used for social interaction and entertainment. The house was describes as a place of rest (16:80). (p 1115 21;13). It also talked about a good house,
Housing and life-style: The type of architecture used affects the behavior of people living in the house. Some houses have a private area for family members and a more open area for other members of the community. Some provide for separation between unrelated men and women. Some encourage ‘ibadat by providing special places fot it. In general a simple house is preferred (KS 122).
PHYSICAL SECURITY
A human needs to feek secure from harm to his or her body by physical forces or aggression from humans and other living things like animals. The need for security comes immediately after food in order of importance.
PSYCHOLOGICAL and EMOTIONAL SECURITY
A human gets psychological and emotional security from the immediate family and the community. Having a strong personal relation with Allah through acts of ‘ibadat is also psychologically reassuring to the individual that he or she is not alone.
D. CLOTHING
Functions of clothes: Clothes fulfill the following functions: protection of the body from elements of the weather, protection of modesty and nakedness, satr al awrat (p 1038 7:26-27, 16:8), enhancing physical appearance and by decoration or ornamentation, ziinat (p 1038 16:14, 35:12), identification and social intercourse. Some clothes are worn for special professional purposes such as clothes used for war, libaas al harb (p 1037 16:18, 21:80).
Clothes and worship: Some acts of worship require special clothing. Awrat must be covered in salat even if a person is praying alone in a closed room. Men wear special clothing in hajj.
Concept of awrat: Humans unlike animals must cover their nakedness for several reasons: respect for human dignity and avoiding sexual stimulation. The Law enjoins covering the ‘awrat but gives a wide latitude on how that can be done. The ‘awrat of a man is different from that of a woman. In front of small children the extent of coverage may be less than when one is with adults. Women may expose more of their ‘awrat to fellow women. ‘Awrat inside the family house when surrounded by close relatives is different from that when outside meeting unrelated members of the public. The rules of coverage of ‘awrat may be modified for some types of occupations like physicians, nurses, divers, and soldiers.
Dress fashions: There is pleasure in clothes. Omar wanted to see Qur’an reciters in white garments (Muwatta 48:443 H2). He recommended wearing a combination of garments (Muwatta 48:443 H3). It is however preferred to wear simple clothing even if you have the means to wear more expensive ones (Riyadh 1:433 H802). Clothes can be misused in many ways. Some people dress for arrogance (Muwatta 48:444 H10). Some dress in a sexually provocative way. Some do not cover their nakedness either out of deliberate design or due to poverty and lack of means to dress properly. The Law has several regulations about dress. Rough clothess especially for men are encouraged (KS 463). Women especially should dress in such a way that they maintain their respect, khishmat (KS467). Dressing for arrogance like dragging garments (KS 465) is forbidden. It is also forbidden to dress for fame (KS 467)
E. PEER PRESSURE
A human is a social animal and is greatly influenced by those around him or her. It is therefore very important to have good friends, rifaaq al khair, and avoid bad ones, rifaaq al suui or sahbat al suui (p. 666-667: 25:28, 43:67, 51:59). Peer influence could be from within the family. The spouse or the children could be a temptation for a person.
2.0 SEXUAL PERVERSIONS
A. ANTECEDENTS OF ZINA
OVER-VIEW
Since a successful family is the basic building block of society, its destruction means destruction of the whole society. Family destruction could be due to internal or external factors. The internal factors are zinnia and its antecedents. The external factors are: socio-economic and political stresses. Non-coital adultery is a type of minor zina, zina al jawarih duun al farj (KS 263), al rajul yuswiib mina al mar at ma duuna al farj (KS263). Minor zina is committed by the eye, the ear, the tongue, the mouth, the limbs, and the hands. These organs are involved in antecedents to the actual crime of illegal sexual intercourse which is one of the major sins, al kabair. Eyes commit adultery and their adultery is the evil look. Ears commit adultery and their adultery is listening to lustful talk. Hands commit adultery and their adultery is moving towards sin. The legs commit adultery and their adultery is steps towards adultery. The adultery of the tongue is lustful talk. The adultery of the heart is evil desire. In the end the sexual organs either confirm all of this or disapprove (Muslim). The Qur'an severely condemned approaching zina: ' Nor come nigh to adultery: for it is a shameful (deed) and an evil opening the road (o other evils). 17:32'. It is a principal of Islamic law that what leads to haram is also haram. Therefore all antecedents of zinia are considered haram. Certain regulation are necessary to protect the family from evils that will lead to its destruction. The following measures are needed: (a) Preventive measures: education, tarbiyyah, early marriage, following the sharia, maintaining the privacy of the home (b) Avoiding zina and its antecedents: modesty in dress, no ikhtilaat, no khalwat, no looking at the opposite sex with desire, huduud as deterrent, and privacy of the home.
WEAK SOCIAL AND LEGAL CONTROLS OF ZINA:
Persmissivity and toleration/allowing zina soon destroy the society. The prophet defined al duyuuth as the person who allows zina in his family and that such a person will not enter jannat (KS263). Laisa minna man khabbaba ala imru’I zawjatuhu (KS 263). False accusation of zina, qadhf (p 919 24:4, 24:6, 24:23) also contributes to family destruction. Repeated false accusations of zina make light of the offense in the eyes of the people making it easier for them to commit it. Pornography is also conducive to committing the crime of zina. A community that allows sexual misconduct in public will soon find its family morals corrupted. Throughout human history, communities and even whole countries have adopted controls to prevent zina. Some were derived from religion whereas others evolved from human experience. These controls may be in the form of enforceable laws or may be customs and social controls that are informal. The social controls against zina are more powerful than the legal ones. Social disapproval is more effective than legal deterrent. The immediate family and the larger society exercise social control. Toleration of zina and its antecedents violates this control. Discussed below are legal and social controls that prevent zina
GHIIRA.
Lack of ghiira for a wife, a daughter, and a sister is one of the social controls that prevent zina. It is a strong motivation to make sure that relatives do not commit sexual crimes. The Prophet encouraged ghiira and considered its absence blameworthy. He however warned that it should not be carried to illogical extremes.
VIOLATING THE PRIVACY OF THE HOME, kharq hurmat al bayt
Un-related persons should not enter homes without permission. Their entry violates the privacy of the home and could be a source of unnecessary temptations. O ye who believe! enter not houses other than your own until ye have asked permission and saluted those in them: that is best for you in order that ye may heed (what is seemly). If ye find no one in the house enter not until permission is given to you: if ye are asked to go back go back: that makes for greater purity for yourselves: and Allah knows well all that ye do. It is no fault on your part to enter houses not used for living in which serve some (other) use for you: and Allah has knowledge of what ye reveal and what ye conceal. 24: 27-29. The spouse can not allow a stranger into the home without the permission of the husband (KS 542: Bukhari K67 B86, Ahmad 2:316).
TRANS-SEXUAL DRESSING AND BEHAVIOR, takhannuth/ stirjaal
The prophet prohibited men appearing like women and women appearing like men (KS 540: Bukhari K77 B61; Abudaud K40 B53; Abudaud K31 B28; Tirmidhi K41 B44; Ibn Majah K9 B22; Ibn Majah K20 B38; Darimi K19 B24; Ahmad 1:225, 227, 237, 251, 254, 330, 339, 365; Ahmad 2:65, 91, 134, 199, 287, 289, 325; Tayalisi H2679). Trans-sexual dressing and behaviour undermines the emotional and private bond between men and women by blurring the distinctions between them. It removes the instinctual gender identity. It facilitates zina by making it easy for a man to be among women undetected. Each gender should maintain its psychological, emotional identity and physical appearance in manners of dress, walking or speaking. Trying to blur the distinction interferes with the complementality that is supposed to exist between the two genders. The complementality is necessary to ensure cooperation. Blurring the differences could also make sexual misconduct easier.
FREE MIXING OF THE 2 GENDERS, ikhtilat:
The Qur'an forbade free mixing of the gender in general: ‘And when ye ask (his ladies) for anything ye want ask them from before a screen: that makes for greater purity for your hearts and for theirs (33:53). Free mixing of the sexes, ikhtilat, could lead to illegal temptations and sexual crimes. Islam fosters a bi-sexual society. This is however not absolute. There are cases when social intercourse between unrelated men and women in necessary. It is allowed but with strict precautions to prevent any transgressions. A woman is for example allowed to serve male guests according to a hadith reported by Bukhari from Sahl Ibn Sa ‘ad al Ansari. This is however allowed where there is no fear of temptation. The opposite extreme of a uni-sex society advocated by feminist groups in the west is rejected by Islam. A bisexual society does not prevent the women from being an active member of society. She can pursue her interests even outside the home provided she observes the rules of hijab. Hijab gives the women protection from sexual harassment so that she can undertake her duties outside the home without any fear. We learn from hadiths that women at the time of the prophet and the rightly-guided khulafahs were active participants in the community. They attended the mosque and even went to war. We know that they carried water for the fighters in the early battles of Badr and Uhud and also treated the casualties. Some wounded soldiers were treated and carried back to Madina by women. Women used to attend the religious classes held by the prophet alongside men. They found this inconvenient especially when they wanted to ask questions. They asked for their own day with the prophet and he granted their wish. Women were present and involved in both pledges of 'Aqaba. On one day of the eid after the prophet had delivered his sermon he moved to the area where women were and gave them a special address. A woman challenged Omar Ibn al Khattab in the mosque in Madina while he was speaking on the minbar. There are many such examples to prove that as long as they dress and behave with decency Muslim women can take part in the public life of the community.
SECLUSION, khalwat
Seclusion of a man with an unrelated woman, khalwat, is a strong temptation for evil and should be avoided. The prophet forbade a man to be with an unrelated woman in the absence of a third person, la yakhluwanna rajulun bi imra at illa dhu mahram (KS 540: Bukhari K67 B111 & 113; Bukhari K77 B62; Muslim K39 H19 Q 32 & 33; Abudaud K31 B33; Abudaud K37 B53; Tirmidhi K10 B16 & 17; Tirmidhi K41 B40; darimi K19 B14; Muwatta K37 H5; Ahmad 1:18, 26, 222; Ahmad 2:171, 186, 213; Ahmad 3: 339, 446; Ahmad 4: 149, 153, 196, 197, 203, 205,; Ahmad 5: 300; Ahmad 6:152, 290, 318). When a man is in isolation with an unrelated woman shaitan is between the two and could lead them astray (hadith reported by Imaam Ahmad on the authority of Amir Ibn Rabiah). The Qur'an ordered men to talk to the prophet's wives behind a veil (33:35). The prohibition is so severe that even even some male relatives such as brothers, cousins, and nephews of the husband are included. (reported by Bukhari and Muslim).
THE GAZE
Lowering the gaze, ghadh al basar, is a strong measure of preventing zina. Looking at the opposite sex with desire is prohibited. The eye is a great communication organ. The eye alongside other forms of body language can exchange lustful feelings between the two genders even if no speech is involved. The Qur'an ordered Muslim men and women to lower their gaze. Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof. (24:30-31). Two aspects are covered in these verses: lowering the gaze and guarding the sexual organs. Lowering the gaze could be complete or partial. It is partial because of practical necessity. Guarding the sexual organs is complete. Lowering the gaze doses not mean closing the eyes. It means being careful not to look fixedly or lustfully at the opposite sex. Eyes commit minor zina by lustful looks according to a hadith of the prophet reported by Bukhari.
INDECENT EXPOSURE, tabarruj
Tabarruj is sexually provocative dress or behavior. affects the family negatively. It causes sexual stimulation that may lead to zina. It is a form of covert zina involving the eyes and other sensory organs. Tabarruj is especially forbidden for women whose husbands are absent (KS 540: Ahmad 6:19). One of the ways of preventing lustful looks is covering what is considered nakedness, ‘awrat. Both men and women must be modest by covering their awrat. Looking at the awrat of another person is forbidden whether that person is of the same or opposite gender. The prohibition includes both looking with or without desire (hadith reported by Muslim, Abu Daud, al al Tirmidhi). As part of preventing possible illegal relations, display of adornments that enhance natural beauty is restricted by the Qur'an: ‘ And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands their fathers their husbands' fathers their sons their husbands' sons their brothers or their brothers' sons or their sisters' sons or their women or the slaves whom their right hands possess or male servants free of physical needs or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah that ye may attain Bliss (24:31). ‘ O prophet! tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when abroad): that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful. (33:59). Ornamentation should be confined to spouses within the household. It is offensive, amkruuh, for the woman to go out of her home in her ornamentation, karahiyat khurruj al mar at fi al ziinat (KS 539: Tirmidhi K10 B13). Covering awrat and hijab are customarily more emphasized more often in females than males. This had led to a mistaken impression that women need more control because they can not be mistrusted. Women and men in Islam are equally tempted by shaitan. The reason for the special emphasis on women's decent dressing and behaviour is to protect them from the sexual aggression of males.
EXPOSING AWRAT
Definition of awrat: There are basically 2 reasons for covering ‘awrat: (a) prevention of zina which destroys the family (b) respect for the human being. The definition of what is awrat and should therefore be covered varies by gender and other factors discussed below. The limit of awrat in salat is the standard, hadd al ‘awrat fi al salat (KS 405: Bukhari K8 B10 and 12). Awrat should be covered al the time, satr al awrat fi kulli waqtla tatula’u ahadukum ‘ala ‘awrat akhiihi (KS 405: Muslim K3 H74 and 78, Tirmidhi K41 B38, Ibn Majah K1 B137, Darimi K19 B23, Ahmad 2:187, Ahmad 3:63). It is forbidden for a man or woman to show their awrat to any other person, man or woman, who is not a spouse except in cases of necessity or specific exceptions mentioned below. This is gleaned from hadiths of the prophet forbidding men and women from being naked in public baths (KS 405: Tirmidhi K41 B33; Ibn Majah K33 B38; Ahmad 3:262), covering awrat when bathing, and covering awrat when in the toilet (KS 405: Muslim K3 H79, Abudaud K1 B6,11, and 19; Tirmidhi K1 B10; Ibn Majah K1 B23 and 24; Darimi K1 B5 and 7). Once what is awrat is defined, then a person whether man or woman is allowed to look at the non-awrat parts of the body provided there is no lust in such a look. Thus innocent non-repeated or purposive looks are permitted. However when the looks are likely to lead to temptations then restrictions are imposed. Covering of awrat also includes making sure that the clothing does not define the underlying figure (33:59). What should not be seen should also not be touched. (KS 405-406: Tirmidhi K41 B42; Ibn Majah K9 B28; Muwatta K49 H5; Ahmad 4:191). Exposure of awrat to others is generally forbidden,
Differences based on gender: the awrat of the man is different from that of a woman in some situations. In general the man's awrat is what is between the navel and the knee. Maliki scholars consider what is between the navel and above the knee since they do not include the knee as part of awrat. The woman's awrat is her entire body except the face and the hands. The face and hands of a woman are considered parts of the body that are normally exposed for the purposes of social interaction and working. Exposing the face helps in establishing identity so that a person can not misbehave in public in the confidence that no one will recognize her. This issue of identity is so important that in hajj where there are many people and establishing identity becomes even a more urgent requirement, it is strictly forbidden for a woman to cover her face. Women with other Muslim women could expose their head, hair, neck, and arms which are normally considered part of awrat. The rules about exposing awrat to a non-Muslim woman are the same as for the man.
Exceptions based on age: The rules of covering awrat are relaxed for the elderly who have already passed the age of sexual temptation, being tempted or tempting others (24:60). This however does not excuse them from being decent. Similarly the rules are relaxed for children who are not yet aware of sexuality.
Exceptions based on social status: There is relaxation about the awrat of female servants working indoors in the company of other women. They could expose what is normally forbidden if their work necessitates that. They could for example expose their head, neck, legs, and arms. The rules could also be relaxed in cases of blind men for obvious reasons. Some relaxation is also permissible for elderly male servants who on account of their age, social status, or physical disabilities are considered to have no sexual desires or sexual temptation.
Exceptions based on fear of temptation: It is considered decent for a man to cover his legs and also the upper part of the body although these are not part of the awrat. This is more urgent he is young and sexually attractive. A stunningly beautiful woman should cover her face while in public for her own protection from embarrassing gazes of on-lookers. Covering the face could also prevent some temptations. This should however be the exception rather than the rule. In the view of the increasing evil of homosexuality and lesbianism, the relaxation of rules if one is with members of the same gender should be re-examined.
Exceptions based on family relationship: Spouses can see each other’s awrat (KS 405: Tirmidhi K41 B22 and 39, Ahmad 5:3 and 4). The rules about looking at the awrat of women are relaxed for close relatives for whom there is no fear of sexual temptation on the basis of consanguinity. The exceptions are 12 in number: spouse, father, father of husband, sons, husband's sons (stepsons), brothers, brother's sons, sister's sons, other Muslim women, female servants, male servants with no sexual desire, and children who are not yet aware of sexuality. The woman can expose to the categories of persons above those parts of her body that must be uncovered for efficient performance of in-door work. Some scholars have interpreted this to mean what is between the navel and the knee. This is however a minority opinion. We feel that what is between the navel and knee can be exposed only to the husband.
The concept of hijaab, hijaab al mar at: The sunnat has given us the background reasons for revelation of the verses of hijaab, sabab nuzuul ayat al hijaab (KS 541: Bukhari K65 S2 B9; Bukhari K67 B68; Bukhari K70 B59; Bukhari K79 B10; Bukhari K97 B22; Muslim K16 H89, 92-95; Muslim K39 H81; Ahmad 3:105, 168, 195, 226, 236, 241, 246, 262; Ahmad 6: 223, 271; tayalisi H41). Hijab has great social, religious and political significance. A woman who refuses to display her beauty is making a statement that she wants to be looked at and treated as a person with intelligence and competence to contribute to society and not a body to be admired. Hijab is also a political statement by a Muslim woman that she is asserting the cultural identity of Islam and refusing to ride the bad-wagon of a Euro-American culture that is being imposed on the world. Hijab also has economic implications. A woman who covers her ‘awrat and does not display her beauty except inside her house is likely to spend less money on beauty products and fashionable clothing that are today a multi-billion dollar business.
B. SEXUAL PROMISCUITY
FORNICATION, zina
Consensual zina: Zina as a result of consensual understanding takes several forms and and has several causes. Married or unmarried people may be involved. Zina is severely prohibited in the Qur’an, tahriim al zina (p 544 4:24-25, 5:5, 17:32, 34:2-3, 25:68, 60:12). One of the signs of the approach of doomsday will be the appearance of zina (KS 264).
Prostitution: Prostitution is exchange of female sexual favors in return for some material benefit, monetary or otherwise. Forcing women into prostitution is forbidden (KS 264). Any earningd from zina are illegal (LS 264). Al baghyu (p 202 7:33, 16:90)
Adverse effects of zina: Sexually transmitted diseases increase in communities that allow zina. Out of wedlock births result into illegitimate children, walad al zina (KS 263), who live in physical and emotional deprivation because they have no family to look after them. They also are likely to grow into dysfunctional adults. Spread of zina also leads to family break-down through high rates of divorce.
C. ABNORMAL SEXUAL BEHAVIORS & PRACTICES
Homosexuality, jima’u al dubr: Sexual relations between a male and another male or between a female and another female are forbidden (KS 264). Sodomy is severely condemned and is forbidden by the Qur’an (p 1047-8: 7:80-84, 11:77-83, 15:57-77, 21:71-75, 26:161-175, 27:54-58, 29:26-29, 29:30-35, 37:133-138, 51:31-37, 54:33-40, 66:10). The Law prescribes the death penalty for anal intercourse, the act of the people of Luut (KS 263).
Trans-sexuality and transvestism: These behavioral disorders make fornication easier.
Masturbation, stimnaan: Masturbation is sexual self-stimulation that can be practiced by both males and females. It is generally considered offensive. Some jurists permit it in situations in which it can help prevent commission of the bigger crime of zina.
Copulation with animals: The Law prescribes the death penalty for sex with animals (KS 264)
abnormal/exotic sexual experiences: Communities that are suffering from spiritual maladies seek exotic forms of sexual satisfaction and shun the natural ways.
D. ABNORMAL MARITAL ARRANGEMENTS
JAHILI MARRIAGE
Marriage in the pre-Islamic period was of 4 types (KS 546)
TEMPORARY MARRIAGE, mut’at
Temporary marriage was forbidden by the prophet (KS 549) and by Omar Ibn al Khattab (KS 549)
MARRIAGE WITH INTENTION TO DIVORCE
Some scholars have allowed this type of marriage. We consider it a mockery of marriage. Marriage must be a permanent institution for child-rearing and not a temporary form of relationship for mutual or one-sided physical enjoyment.
NIKAAH AL SHIGHAAR (KS 550):
This is a type of marriage in which males exchange their female relatives in marriage without paying them their mahr
LEGALLY INVALID MARRIAGE, NIKAAH BAATIL (KS 551)
A distinction must be made between an invalid marriage, nikaah baatil, and a defective marriage, nikaah fasid. Sexual intercourse in the former is zina whereas it is not in the latter. A defective marriage is recognized but it has some procedural defects that can be corrected.
E. SEX-RELATED CRIMES
RAPE, istikraah: KS 80
The death penalty is prescribed for a man who forces a woman into an act of involuntary coitus.
INCEST, ityaan al mahram
The death penalty is prescribed for cases of incest because it disturbs the regulations of intra-family interaction.
3.0 ADDICTIONS
A. CONCEPTS OF ADDICTION
Definition of khamr: Khamr is defined in the Law as any substance that causes intoxication, kullu muskir haraam (KS 218). What intoxicates in large amounts is haram in small amounts, ma askara kathiruhu fa qaliluhu haram. Thus the term khamr covers alcohol, illicit drugs, and all other psycho-active substances.
Definition of drug dependence: Drug dependence is of two types: (a) physical dependence and (b) psychological dependence
Definition of drug addiction: Addiction is inability to control use of a drug. It is enslavement to a habit (good or bad) through loss of self-control
Types addiction: (a) innately bad: nicotine, drugs (alcohol, opiates, sedatives, marihuana, amphetamine, cocaine, caffeine), gambling, lahw (b) good innately but become bad due to excesses, sports, halal food
Stages of the addiction process: Habit, psychological dependence, physiological dependance
Consenquences of addiction: Poor health, psychiatric complications, crime, and violation of diin. All what into leads to haram is haram.
B. NON-ALCOHOLIC DRUG ADDICTION
Nicotine addiction: Nicotine addiction is a type of drug addiction.
Addiction to other drugs: narcotics & sedatives
Prevention and treatment of drug abuse: Treatment of drug addiction: internal measures: taqwa, ibadat, dihkr. External measures: education, rehabilitation. Prevention of drug abuse
C. ALCOHOL ADDICTION
Definition of alcohol: Intoxication p 579 4:43, 15:72, 16:67, 22:2
Materials from which khamr is made (KS218)
Balance of harm and benefit: Khamr has sins and benefits (P 405 2:219, 16:67)
Khamr is a disease (KS 218)
Harm of alcohol: Sins as a consequence of khamr (KS 218). Khamr is the key to sins, al kahmr miftaah al shuruur (KS 217). Who drinks khamr on earth will not drink it in the hereafter (KS 218). Allah cursed khamr, its drinker, its brewer, and its seller (KS 218). An addict to khamr is like a worshipper of idols (KS 218). The recompense of a drinker of khamr is jahannam (KS 218). Punishment of drinker of khamr on the last day (KS 218). Iman is taken away during the time that a person is drinking khamr (KS 218). The salat of a drinker of khamr is not accepted (KS 218). Drinking khamr is one of the signs of impending doomsday (KS 218)
Prohibition of alcohol: Khamr was prohibited 3 times in the Qur’an. Prohibition of khamr was gradual (p 405 2:219, 4:43, 16:67. Reason for prohibition of khamr (p 405 4:43). Khamr was poured in the market of Madina when the order of its prohibition was known (KS 218). Declaration of the prohibition of khamr (KS 218). Sa’ad Ibn Abi Waqqaas and the reason for prohibition of khamr (KS218). The final prohibition of khamr (P 405 5:90-91)
Some people call khamr by another name in order to make it halaal (KS 218).
Prevention and treatment of alcohol addiction: The taubat of the drinker of khamr (KS 218). Prohibition of trading in khamr (KS218). Offensiveness of selling dates to one who will make khamr out of them (KS218). Prohibition of sitting at a table at which khamr is serves (KS218)
D. OTHER FORMS OF ADDICTION
Addiction to gambling
Addiction to music
Addiction to power
Addiction to fame
Addiction to sports
Addiction to food
Addiction to sex
4.0 POVERTY
A. NATURE and CAUSES OF POVERTY
NATURE OF POVERTY
The Qur’an has used the following terms to refer to poverty: faqr, masknat, ‘imlaaq. Shaitan uses fear of poverty to frighten and control people, al shaitan ya’idu al faqr (p 904 2:268). Humans fear poverty, khawf al faqr (p 904 9:28). Poverty can be a form of punishment, al faqr ka ‘iqaab (p 904 2:61, 3:112). For example Allah imposed poverty on the Jews for their disobedience, dharab al maskanat ‘ala al yahuud (p 1115 2:6, 3:112). Poverty, faqr, has its own merit, fadhl al faqr (KS 512). The majority of the inhabitants of jannat will be the poor, akthar ahli al jannat al fuqara (KS 512). The poor will enter jannat before the rich (KS 512).
CAUSES OF POVERTY
Family break-down, qati’u al rahim: In any one extended family, there are enough resources to take care of all the members. When the family relations are broken, some members of the family fall into poverty and find nobody to help them. Thus the problem is not lack of resources but poor distribution. Failure of mutual self-help, takaful, at the family level can be mirrored at community, national, and even ummatic levels.
Non-payment of zakat: If all the wealthy paid their zakat in full and if zakzt was spent as stipulated in the Law, a lot of poverty would have been eradicated.
Social injustice: Defined social groups are trapped in poverty due to discrimination, exploitation, and lack of opportunities.
Physical disasters: earthquakes, floods, drought, and diseases can throw people who were self-supporting into poverty and need for a temporary period but sometimes for a long time.
B. EFFECTS OF POVERTY
HEALTH and LIFE
Lack of resources is associated with malnutrition and ill-health. Medical care is not accessible and not affordable.
HUMAN DIGNITY
Poverty saps and eventually destroys human dignity and a sense of self-worth. They are replaced by a feeling of despair and loss of hope.
SINNING
Extreme poverty so undermines a person’s self-confidence and assertiveness, that resistance to sin is decreased. Attempts to make a living may lead a good person into the hands of wrong persons who lead him to crime.
CRIME
Some cases of crime are due to deprivation. People resort to crime to satisfy their basic human needs.
SOCIAL INSTABILITY
A society that has a segment of its population living in poverty and want can not be stable or peaceful. The deprived nay resort to force to bring about a social change and a new social order that may be more equitable.
C. MITIGATION OF POVERTY: SOCIAL WELFARE, takaful ijtimae:
PRINCIPLES
The Qur’an has taught many ways of mitigating or eradicating poverty, ‘ilaaj al faqr (p 904-905: 2:83, 2:177, 2:183, 2:215, 2:271-273, 4:6, 4:8, 4:36, 5:89, 5:95, 8:41, 9:60, 17:26, 18:79, 22:28, 22:36, 24:22, 30:38, 51:19, 58:4, 59:7-8, 69:34, 70:24-25, 74:44, 76:8, 89:18, 96:14-16, 93:8, 93:10, 107:3).
TARGET GROUPS: THE WEAK AND NEEDY
Maskiin: The term maskiin has been used extensively to refer the needy. Believers are ordained to be good to the miskiin, ihsaan al miskiin (p 1115 2:83, 4:36), to spend their wealth on them, al infaaq ‘ala al miskin (p 1116 2:177, 2:215, 4:8, 8:41, 9:60, 17:26, 24:22, 30:38, 59:7), and to feed them, it’aam al miskin (p 1115 69:34, 74:44, 76:8, 89:18, 90:14-16, 107:3). Feeding the miskiin is expiation for sins, it’aam al miskin kaffarat (p 1115 2:183, 5:89, 5:95, 58:4, KS 511), it’am al miskin fidyat (KS 511). Feeding the maskin cures hardness of the heart, it’aam al miskin shafaa’u qaswat al qalb (KS 511). Effort to help the maskin is akin to jihad, al saa’I ‘ala al miskin ka al mujahid (KS 511). The miskin has specific rights in wealth, haqq al miskinhaqq al miskin fi al khums (p 1119 8:41), zakat al maal (p 1119 9:60), and property of the enemy abandoned without fighting, fay’u (p 1119 59:7). Severe punishment is reserved in the hereafter for those who deny the miskin the help they need, ‘uqubat hirmaan al miskin (p 1119 68:23-26, 68:30-34, 74:42-46, 107:3). Help for the miskin should not await until they ask because some of them are shy, al miskin yastahi (KS 511). (p 1119 17:26, 30:38). These rights may be in the fifth of the war booty,
Faqiir: The term faqiir and miskin have been used in the Qur’an sometimes interchangeably. Scholars of tafsir can explain the differences between them. For practical purposes we can treat the terms to have the same meaning.
Orphans and widows:
The elderly: elderly: duties to parents, rights of parents
NEEDS:
The main types of needs are: food, shelter, clothing, medical care, and education.
TYPES OF CONTRIBUTIONS:
The main avenues of contribution are: zakat al mal, zakat al fitr, and sadaqat al tatawu’u, kaffarat, adhahi, ‘aqiiqah, and waqf.
INSTITUTIONS INVOLVED IN SOCIAL WELFARE:
Extended family: Islam emphasizes the importance of silat al rahim to play a role in mutual self-help within the extended family. Good treatment of parents, birr al waalidayn, is part of family mutual self-support.
Waqf institution: Endowments, awqaf, are a source of continuous and predictable help because the principal stays untouched and only the profits are used. Making an endowment is an act of ibadat and is a source of ajr even after death. Allah is the owner of the endowment; the administrator is a mere custodian. The proceeds of an endowment are disposed as endower ordered
Government: the state has some responsibility for social welfare.
Social insurance: Health and life insurance are new forms of protecting people from poverty due to unforeseen circumstances. Their legality needs to be reconsidered in the light of the Law.
D. ERADICATION OF POVERTY
INTERNATIONAL ACTION
Equitable distribution of the world resources will eliminate much of the poverty existing at the moment. However concerted international action is not possible.
GOVERNMENT
The primary role of the government is to ensure just economic distribution, employment opportunities, infra-structure, and a non-riba economy
COMMUNITY
Conditions of peace and stability will enable the community build safety nets for the most vulnerable citizens.
FAMILY
Stability and continuity of the nuclear family protects children from poverty.
MIGRATION
Open migration will enable people to move from places with no economic opportunities to others where they can help themselves.
E. MISUSE OF WEALTH, taraf
The Qur’an has discussed taraf in many verses (p. 233 11:116, 17:16, 21:13, 23:33, 23:64-67, 34:34-35, 43:23, 56:45). Waste of food. Hedonistic entertainment.
5.0 VIOLENCE
A. TAKING LIFE
SUICIDE
Taking one’s life is a major sin that takes a person to hell (KS 432) and away from jannat (KS 432). Salat al janazat is not offerred for a suicide victim (KS 432).
HOMICIDE
Any form of harm to others is forbidden, yahrumu al dharar bi al akhariin (p 725 2:231, 2:223, 2:282, 4:12, 9:107). This may be spilling blood, safak al ddam (p 430 2:30, 2:84) or other forms of physical harm such as beating, dharab (p 728 4:34). Killing a human without valid reason is forbidden, tahrim qatl al nafs illa bi al haqq (p 914-915: 2:30, 2:72, 2:84-85, 3:21, 3:112, 3:181, 3:183, 4:29, 4:92-93, 4:155, 5:27-32, 6:140, 6:151, 17:31, 17:33, 18:76, 25:68, 40:28, 60:12). The Qur’an condemned the killing of prophets by the Jews (p 913 2:61, 2:87, 2:91, 3:21, 3:112, 3:181, 3:183, 4:155, 4:157, 5:70, 7:150). Homicide is a major sin (KS 242) being among the 7 worst sins, al sab’at al muubiqaat (KS 242). The reward of deliberate killing of a believer is hell (KS 432). Retaliation (life for life) is a deterrent (KS 432)
GENOCIDE
Genocide is wholesale killing of people because of race or other distinguishing characteristic for example the genocide of Banu Israil in Egypt.
TORTURE
Human torture is common. Opponents or those with different ideas are often victims of torture. Even criminals may be tortured beyond the the legal punishment. The Qur’an condemned the killing of believers at the trenches, ukhduud (p 914 85:4-8).
CRUELTY
Humans throughout their history have displayed levels of purposeless cruelty to one another that is not found among animals. The weak in the society have often been victims of this cruelty.
B. ABUSE OF WOMEN
POSITION OF WOMEN BEFORE ISLAM
We learn from books of siirat about the poor status of women on pre-islamic Arabia, maqaam al marat fi al jahiliyyat (KS 541, p 1101 4:19, 4:22, , 6:139, 6:140, 6:151, 16:58-59, 43:17, 81:8-9). This included: denial of the right to life for the women in the pre-Islamic period, hirman al marat min al hayat t (p 1102 6:140, 6:151, 16:58-59, 81:8-9), denial of the good things of life from the woman, hirmaan al marat min al tayyibaatidhlaal al marat (p 1101 16:58-59), considering a woman as a bad omen, ‘add al marat ‘aaran (p 1102 16:85-89, 34:17), inheriting the woman like a piece of property, tawriith al maraat ka al mutaa (p 1102 4:19), and sadness at the birth of a girl, huzn ‘inda wiladat al untha (p 1101 16:58-59, 43:17). The fate of the Quraishi women was worse than that of Ansari women (KS 541). The woman was also mistreated in pharaonic Egypt, al mar at inda al fa’inat (p. 1101 2:49, 7:127, 7:141, 14:6, 28:4, 40:25). The low and despised position of women exposed them to violence at home and outside the home. (p 1102 6:139), despise of the woman in the pre-Islamic period,
GOOD TREATMENT OF WOMEN IN ISLAM
Islam protected the rights of the woman. It raised the woman’s status, rafi’u al dhull ‘an al mar at (p. 1098 16:58-59). It acknowledged the physical weakness of mothers, istidhi’aaf al wildaan (p 1324 4:75, 4:98, 4:127) necessitating special protection for them. Killing the woman was forbidden, tahrim qatl al marat (p 1092 6:140, 6:151, 16:58-59, 17:31, 60:12, 81:8-9). Good treatment of women was ordained, istawsu bi al nisaai khayran (KS 541). Making fun of women was prohibited, nahy ‘an al sukhriyyat bi al maraat (p 1104 49:11). Abuse of women can be physical, psychological, sexual, or emotional.
C. VIOLENCE TO CHILDREN
FETICIDE
Any action that kills or causes harm of any kind to the fetus in utero is forbidden by the Law.
INFANTICIDE
Ancient and modern societies have practiced infanticide for various reasons. The pre-Islamic Arabs killed their children for fear of poverty, wa ad al atfaal khashiyat ‘imlaaq (p 914 6:137, 6:140, 6:151, 17:31, 60:12, 81:8-9; (p. 1297: 16:58-59, 81:8, KS 575). The Paharohs killed male infants among the children of Israel (p 914 2:49, 7:127, 7:141, 14:6, 28:4, 28:9, 40:23-25). Mistreatment of the infant (KS 577)
UNEQUAL TREATMENT OF CHILDREN
Female children are treated less than males. Islam ordained good treatment of girls (KS 575). Justice in giving among children (KS 76) was ordained such that some do not feel less loved and desired.
PHYSICAL ABUSE
Children are victims of neglect, poor care, beating and torture.
SEXUAL ABUSE
Various forms of child sexual abuse are practised: child prostitution, under-age marriages etc
D. ABUSE OF THE ELDERLY
OLD AGE AND WEAKNESS
Old age, shaikhuukhat (p. 1656 3:40, 11:72, 12:78, 16:70, 19:4, 22:5, 26:171, 28:23, 30:54, 37:135, 40:67), is a period of physical weakness.
RIGHTS OF THE ELDERLY
Respecting the rights of the elderly (KS 576)
GOOD TREATMENT OF PARENTS
Good treatment of parents is one of the best acts infront of Allah (KS 247). It has special rewards (KS 247). Special treatment for the father and the mother (KS 247). If every offspring treated the parents well, there would be no parents mistreated in the world.
BAD TREATMENT OF PARENTS
Cursing or mistreating parents is one of the major sins (KS248) and is accompanied by severe punishment (KS 248). It is rare for a person to curse their own parents; they may however curse parents of others who retaliate by cursing their patents.
PRAYERS OF PARENTS
Allah answers the prayer, dua, of a parent against a child (KS 248)
E. OTHER FORMS OF VIOLENCE
ACCIDENTS
Fire should not be left alight when sleeping (KS 533)
Taking precautions
WAR
Prohibit illegal wars
No harm to non-combatants
ARMED ROBBERY
SPORTS
Some sports are very aggressive physically for example boxing and wrestling. Some sports are very risky like climbing, gliding, and skiing.
OCCUPATIONAL EXPOSURE