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Do we Need A New Understanding of Islam?
Author : Dr. Mohammad Al-Khalayleh
Date Added : 01-03-2015

Do We Need A New Understanding of Islam

 

 

Islam is Allah`s religion which He has approved to all mankind and through which he has sealed heavenly laws, completed virtuous behavior, and observed man`s nature and honor on this earth. It is so clear that it is understood by people from different backgrounds. Allah Says in the Noble Quran (What means): "Say thou: "This is my way: I do invite unto God,- on evidence clear as the seeing with one’s eyes,- I and whoever follows me. Glory to God! and never will I join gods with God!" [Yousef/108]. In light of the gruesome events befalling our nation at this critical time along with the acts committed in the name of Islam, some calls have emerged and these promote drawing a new map to Islam based on a new understanding of it. Unfortunately, these calls found a fertile soil for their growth due to the previously mentioned acts from which Muslims themselves have suffered before others. Therefore, are we really in need for a new understanding of Islam through drawing a new map to it and rephrasing texts of the Quran and Sunna (Prophetic tradition)?

Such calls contain a great deal of extremism that outweighs that which we are already facing. The repercussions will be so disastrous that the door will be wide open for more extremism and violence through providing different pretexts for extremists and everyone who has a tendency for extremism. These calls will appear as an invitation to waging war against Islam and a golden opportunity to attack it, and may be they are already as such whether their proponents had good intentions or not.

Undoubtedly, we are in a dire need to carry out serious reconsiderations of our understanding to Islam. If we are to define the nature and form of these reconsiderations, then we had better say that today we are in need for a sound understanding of our religion and its texts, and that we should start filtering it from impurities and ideas which are taken for granted by some scholars and  laymen. As a result, these have infected the Islamic mind with illnesses, which influenced our methodology of thinking and understanding. Thus, these acts and repercussions were a definite result for such illnesses.

Sound understanding of Islam must be built on sound bases: First, adherence to the Quran. Second, sound adherence to the Prophet`s Sunna. Third, sound understanding of their texts in light of the overall rules and intentions of Islamic Sharia in alienation from any deviations, distortions, or subjective interpretation of texts to support a certain thought or belief, or justify a certain act. This understanding must also be based on the rules and principles of Ijtihad (independent reasoning), and the suitable Ijtihad of earlier scholars, which are connected with the principles of Islamic Sharia and takes the wants and needs of this era into consideration, and agree with the overall  intentions and rules of Islamic Sharia.  By Filtering lots of opinions, acts of Ijtihad, and books of Jurisprudence in general, I don`t mean deleting them altogether, rather, intend to make their reader realize that they targeted a certain time or circumstance that doesn`t fit our era; or they came within the framework of an act of Ijtihad that had deviated from the methodology of sound understanding to the nature of our religion and its relation to life. This filtering doesn`t harm us or undermine our Islamic jurisprudence or belittle its status, God forbids, because Al-Imam Ahmad (May Allah have mercy on him) said that opinions of scholars are either adopted or dismissed except those of our Prophet (PBUH). Therefore, it isn`t permissible to shed blood, violate peoples` honor and usurp their properties based on some scholars` views which contradict the texts of the Quran and the Sunna as well as the overall intentions of Islamic Sharia. Such views are even regarded more sacred than the Quran and the Sunna through being adopted as a basis for reasoning instead of the Quranic texts, the sound Sunna and the methodology of Ijtihad which is based on sound understanding.

We must realize that since the death of our Prophet (PBUH) until today, our history has witnessed many scholars, Mujtahideen (Those who resort to independent reasoning), and thinkers, who did their best within the frame of their daily life, community and time. Thus, it isn`t acceptable for any group or sect during any stage of our history to impose the view of a particular scholar on others as the true religion which can`t be subjected to Ijtihad or interpretation and which should be imposed with the sword as a mercy to all creatures!! Nowadays, our Islamic world is actually witnessing a living example of this.

Yes, today we are in need for a sound understanding of Islam, but not a new one because sound understanding paves the road for our nation to overcome its illnesses and achieve its renaissance. And Allah Knows Best.

 

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Summarized Fatawaa

Is it permissible to offer an Udhiyah on behalf of the deceased?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial animal) on behalf of a deceased person is permissible. This is the official position of the Hanbali school (as stated in Kashshaf al-Qina’ by al-Bahuti,Vol.6/P.428) and was also upheld by the prominent Shafi'i scholar Al-’Abbadi (mentioned in Bidayat al-Muhtaj by Ibn Qadi Shuhbah,Vol. 4/P.358). It has likewise been narrated as a valid view among some Maliki and Hanafi scholars.
 
In fact, Imam Abu Dawud dedicated an entire chapter in his Sunan collection entitled, "Chapter on Sacrificing on Behalf of the Deceased." In it, he recorded a narration from Hanash, who said: "I saw 'Ali sacrificing two rams, so I asked him, 'What is this?' He replied, 'The Messenger of Allah (peace and blessings be upon him) commanded me to offer a sacrifice on his behalf, so I am sacrificing on his behalf.'"
 
Imam Abu Dawud also narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "O Allah, this is from You, for You, and on behalf of Muhammad and his Ummah (community). In the Name of Allah, and Allah is the Greatest," and he then slaughtered the animal.
 
The textual evidence here lies in the fact that our Master, the Prophet (peace and blessings be upon him), offered a sacrifice on behalf of his entire community—and it is well-established that his community includes those who have already passed away.
 
Furthermore, there is an abundance of sacred texts demonstrating that the rewards of righteous deeds reach the deceased. For instance, it is permissible to fast on behalf of a deceased person who passed away with missed obligatory fasts, and it is equally permissible to perform Hajj on their behalf, both of which are firmly established in authentic Hadiths. Therefore, if the reward of fasting (which is a purely physical act of worship) and Hajj (which is a joint physical and financial act of worship) can reach the deceased, then the reward of an Udhiyah reaches them with greater reason (by way of A Fortiori argument). This is because it is a purely financial act of worship, falling under the general category of charity (Sadaqah).
 
Additionally, scholars have reached a consensus (Ijma') that the rewards of charity reach the deceased, and since the Udhiyah is inherently an act of charity, it falls under the same ruling. Consequently, based on all the aforementioned evidence, we hold the view that offering a sacrifice on behalf of the deceased is entirely permissible. And Allah the Almighty Knows Best.

What is the ruling on the Friday bath (ghusl al-Jumu'ah)?

The Friday bath is a confirmed Sunnah, based on the Prophet's (peace be upon him) saying: "Whoever performs ablution on Friday, it is good for him, and whoever takes a bath, bathing is better." (Reported by Abu Dawud and al-Tirmidhi who said it is a hasan hadith). It is recommended for everyone who wants to attend the Friday prayer, even if they are not from its usual attendees, like a woman or a boy.
If a person is in a state of major impurity (junub) and intends by his bath both lifting the major impurity and the Friday bath, he achieves both. If he intends only one of them, he achieves only what he intended. And Allah the Almighty knows best.

What is the ruling on performing the Witr prayer as a single rak`ah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to perform the Witr prayer as a single unit (rak‘ah). It was narrated from Ibn ‘Umar that a man asked the Messenger of Allah ﷺ about the night prayer, and the Messenger of Allah ﷺ replied: 'The night prayer is offered two by two (mathna mathna). If one of you fears the approach of dawn, let him pray a single rak‘ah to make what he has prayed odd-numbered (Witr) for him.' (Related by al-Bukhari & Muslim)). However, limiting the prayer to only one rak‘ah is considered 'contrary to the preferred way' (Khilaf al-Awla).
 
It is stated in Al-Minhaj al-Qawim Sharh al-Muqaddimah al-Hadramiyyah (p. 137): 'The minimum of Witr is one rak‘ah, but limiting it to that is contrary to what is best.'
 
The most complete form of Witr is eleven units, while the minimum level of 'perfection' is three units. It is stated in ‘Umdat al-Salik (p. 60): 'The minimum of Witr is one rak‘ah, and its maximum is eleven, performing the taslim (salutation) after every two units. The lowest level of perfection is three units with two separate taslims (meaning 2+1).' And Allah the Exalted knows best.

I have a date farm, and the dates come in different categories, and within each category there are different sizes. How is zakāh paid on the yield?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If the yield reaches the niṣāb (the minimum threshold for zakāh to become obligatory) — which is five awsuq (plural of wasq), equivalent to (611) kg — then zakāh becomes obligatory upon it, at a rate of one-tenth ('ushr) if irrigated by rainwater (i.e., naturally, without the use of machinery), or one-twentieth (half of the 'ushr) if irrigated using machinery/equipment.
If the yield of dates consists of different varieties, then zakāh should be paid from each variety according to its respective proportion. If this proves difficult, it is permissible to pay from a medium-quality variety [representative of the average].
It is stated in Ḥāshiyatā Qulyūbī wa ‘Umayrah (Vol.2/P.22): "Different varieties are combined together [for the purpose of calculating the niṣāb] — such as the various types of dates, the various types of raisins, and so on — and zakāh is paid from each type according to its respective proportion. However, if this becomes difficult due to the large number of varieties and the small quantity of each individual type, then zakāh should be paid from a medium-quality variety among them — neither the best nor the worst — out of consideration for both sides [the giver and the poor recipient]. If one goes to the trouble of paying from each variety according to its proportion, this is also permissible." And Allah, the Exalted, knows best.

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