77
authenticated its transmitters.)
Abû Dharr narrated, “I said, ‘Messenger of Allâh! Will you not appoint me?‘ The Prophet (s.a.w.s.) patted me
on the shoulder and then said, Abû Dharr, you are a weak person, and this is a trust; and on the Day of
Resurrection it will be a cause of regret and shame except for the one who qualifies for it and fulfills his I
responsibilities.” (Compiled by Muslim.) The Prophet (s.a.w.s.) said, There are three classes of judges, one
of whom will be in the Garden and the other two in the Fire. The one who will be in the Garden is a man who
knew the truth and judged accordingly. The one who knew the truth but misjudged and the one who judged
for the people in ignorance will be in the fire. (Reported by Abû Daoud, al-Tirmidhî,and Ibn Mâjah.)
It is better for the Muslim not to aspire to a high position, even though he may be suited for it, and to seek for
something else; for whoever considers the position as a means of fording it over others is a slave of that
position, and whoever turns his face toward worldly glories will not receive guidance from heaven. Narrated
‘Abdur Rahman ibn Samrah, “Allâh’s Messenger (s.a.w.s.) told me, Abdur Rahman, do not ask for
governorship, for if you are appointed to it without asking, you will be helped, while if you are appointed to it
at your request, you alone will be held responsible. (Compiled by al-Bukhâri and Muslim.)
Anas narrated that the Prophet (s.a.w.s.) said, He who seeks the office of a judge, collecting
recommendations, is left to himself, but for him who is compelled to accept it, Allâh sends an angel to guide
him. (Reported by Abû Daoud and al-Tirmidhî)
If, however, a person knows that there is no one else qualified to do a particular job except himself, and that
if he does not come forward to take it, public interests will be damaged, he should come forward. The Qur‘ân
tells us the story of the prophet Joseph in which Joseph tells the ruler, Set me over the storehouses of the
land; I am surely a knowledgeable custodian. (12:55)
These are the Islâmic guidelines in relation to seeking positions in government and the like.
Prohibited Types of Employment
What we have said above concerning the permissibility of working as an employee of a government,
organization, or individual, excludes those jobs which are injurious to the cause of Islâm or which harm
Muslims. Accordingly, it is not permissible for a Muslim to be an officer or soldier in an army which is fighting
against Muslims, nor to work in a corporation or factory which manufactures armaments to be used against
Muslims, nor in an organization which is hostile to Islâm and fights its adherents.
Similarly, any service rendered in support of injustice or in promoting what is haram is itself haram. For
example, it is prohibited to the Muslim to be an employee in an organization which deals in interest, in a bar
or liquor shop, nightclub, dance hall, and the like.
It is not a valid excuse to say that one is neither using what is haram nor directly involved with it. As we have
stated previously, it is a basic principle of Islâm that whatever aids and assists the haram is itself haram. For
this reason, the Prophet (s.a.w.s.) cursed the person who writes the document of interest and the person
who witnesses it, as well as the person who consumes it. Similarly cursed is the person who brings the wine,
the one who serves it, as well as the one who drinks it.
Again, under the compulsion of unavoidable necessity, the Muslim may seek temporary employment in such
activities to the extent of what is required, but he should in the meantime be searching for other gainful
employments until Allâh opens a way for him, for indeed Allâh does open the door for those who sincerely
seek to avoid what is haram.
The Muslim is always to be on guard against temptation which may lead him toward doubtful activities,
78
thereby weakening his faith and compromising his religion, no matter how large a profit or gain may be
involved. The Prophet (s.a.w.s. said), “Leave alone what puts you in doubt and turn toward what does not
put you in doubt.’‘ (Reported by Ahmad, al-Tirmidhî,al-Nisai, al- Hakim, and Ibn Hibban in his Sahih.)
He also said, “A person does not reach the rank of the God-fearing (muttaqeen) until he abandons what is
harmless out of fear that it may be harmful.” (Reported by al-Tirmidhî)
A General Rule in Earning a Living
The general rule in regard to earning a living is that Islâm does not permit its followers to earn money in any
way they like, rather it differentiates between lawful and unlawful methods based on the criterion of the
overall well-being of the society. One may formulate as a general rule that any transaction in which one
person’s gain results in another’s loss is unlawful, while any transaction which is fair and beneficial to all the
parties concerned and which is transacted by mutual consent is lawful. O you who believe, do not consume
your property among yourselves wrongfully, but let there be trade by mutual consent, and do not kill
yourselves; indeed, Allâh is ever merciful to you. And whoever does so in enmity and injustice, we shall cast
him into the Fire; and that is easy for Allâh. (4:29-30)
This verse lays down two conditions for a transaction: first, that the transaction should be with the mutual
consent of the two parties; second, that the benefit to one party should not be a loss to the other. In
explaining the meaning of “Do not kill yourselves,” scholars give two interpretations, both of which are
generally applicable here. The first is, “Do not kill each other,” and the second is, “do not kill yourselves by
your own hands.” In either case, a person who makes someone else suffer for his own benefit is, in effect,
shedding his blood and opening the door for others to do the same to him, thus leading to his own eventual
ruin. Theft, bribery, gambling, cheating, fraud, misrepresentation, and interest, although some of these may
carried out by mutual consent, do not satisfy the second condition implied in the saying of AlTa‘ala, “And do
not kill yourselves.’‘ (See Abul ‘Ala Maududi’s book, Asas al-lqtisad (Economic Principles), p.152.)
Chapter 3: The Halal and the Haram in Marriage and Family Life
The Physical Appetites
Allâh Subhanahu wa Ta‘ala created man as His vicegerent on earth in order that he might populate and rule
it. Obviously this purpose cannot be realized unless the human species perpetuates itself, living, thriving,
cultivating, manufacturing, building, and worshipping its Creator. Accordingly, the Creator has placed certain
appetites and impulses in man so that he is impelled toward the various activities which guarantee the
survival of the species.
Among the appetites which an individual must satisfy for his personal survival is that of food and drink. The
sexual appetite, however, is for the purpose of the survival of the species. Sex is a strong driving force in the
human being which demands satisfaction and fulfillment. Human beings have responded to the demands of
the sexual appetite in three different ways:
One way is to satisfy ones sexual need freely with whomever is available and whenever one pleases,
without any restraints of religion, morality, or custom. This is the position of the advocates of free sex, for
they do not believe in any religion. This philosophy reduces the human being to the status of an animal,
Dostları ilə paylaş: |