Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 30: Islamic Economic System (1)

1. The Middle Path

Islam is a complete way of life. It is not only concerned with the spiritual upliftment of human beings, it is equally concerned about their material and physical wellbeing. Islam guides its followers in financial and economic matters, in social and political affairs, and also in moral and personal spheres of human life.

In this lesson, I will briefly describe the economic system. However, one must always remember that the Islamic economic system is not in itself complete; it is a part of the overall system of life.

Islam is a compact system of life in which all its aspects (religious, ideological, social, political and ethical) are well synchronized. Muslims will succeed only if they put the whole system into work, and not just choose and pick from it according to their likes and dislikes.

Anyhow, for this lesson, the simplest way to describe the Islamic economic system is by highlighting its differences with capitalism and communism.

Capitalism is an economic doctrine based on the idea of private ownership of the means of production and distribution. It is a system in which the capitalist is given a free hand; and government does not regulate anything for the benefit of the workers. For example, there is no minimum or fair wage.

Everything is left on the principle of supply and demand. The rich get richer and the poor get poorer. Poverty is equated to idleness; personal shortcomings are considered the chief cause of poverty.

Hence, in its ideal system, capitalism has no room for compassion and benevolence towards the poor and the needy.28

A similar mentality also existed among some aristocrats of Mecca. The Qur’an says,

“When it is said to them, ‘Give charity from what God has given to you,’ the unbelievers say to the believers, ‘Should we feed the person whom God, if He wished, could feed?’” (36:47)

It was to remedy this situation that some thinkers of the West promoted the ideas of communism. The economic doctrine of communism is based on the idea of centralized public ownership of the means of production and distribution.

The communists went to the other extreme and completely denied the concept of private ownership. Communism was a reaction to the vices of capitalism; but a reaction which tried to completely supress a concept ingrained in us by nature, that is, private ownership.

Naturally, as soon as the masses were given political freedom, they rebelled against communism. The collapse of this system in Soviet Union and Eastern Europe is a living testamony to this fact.

Although communism has failed, it had quite an impact on the economic policies of many countries. Quite a few Western capitalist countries, to prevent the spread of communism, modified their economic system and created what is now known as welfare states. A welfare state allowes provisions to prevent exploitation of the workers and to provide for the basic needs of each citizen.

Islam is “a straight path;” and naturally, its economic system is based on very balanced standards. Islam, in contrary to communism, recognises the concept of private ownership.

But, in contrary to capitalism, Islam has limited the means of acquiring wealth to prevent the excessive accumulation of wealth in a minor quarter of the society.

The Islamic economic system is based upon the belief that only Allah is the real and actual owner of everything. But God has also implanted the concept of ownership in our nature; and thus, we are allowed to “own” the wealth of this world. The Qur’an says, “Whatever is in the heavens and the earth belongs to Allah.” (2:284) Allah is the owner of the whole universe.

It is in this capacity that He has allowed us to own the blessings of this world by saying,“He has created for you whatever that is in the earth” (2:29)

However, Islam also wants to prevent the excessive accumulation of wealth in the hands of a few people so the society may not fall into two classes: one is overstuffing, while the other is starving. The chance of such a situation is very real.

A look at one of the richest nation in the world, the United States of America, and its problem of the poor, hungry and homeless people will bear us out. The Qur’an justifies the concept of tax by saying,“...so that (the wealth) may not become a monopoly of the rich among you.” (59:7)

In the early period of the Islamic history, such a situation actually occured. When ‘Uthman bin ‘Affan became caliph, he handled the public wealth in such a manner that within a short time, his tribe, the Umayyads, became the richest people in the Muslim empire.

Imam ‘Ali bin Abi Talib, in a famous sermon, explains the reasons why he was reluctant to accept the caliphate after “Uthman’s murder.

The Imam says, “Had it not been for the pledge of Allah with the learned people that they should not be indifferent to the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rein of caliphate on its shoulders...”29 Top in the list of priorites of Imam ‘Ali’s caliphate was the re-establishment of social justice in the Muslim community. And it was this same agenda which created strong opposition to ‘Ali among those who were used to special privileges during the previous caliphate.

Islam does not only teach equality of the Muslims in the eyes of Allah, but it also promotes equality in economic sphere. However, “equality” in Islam does not mean “similarity”. Islam aims to elevate all its followers to the level of ghina-being free from want. It is this equality which Islam strives for in its economic system.

2. The Economic Equality

To bring about this equality in the economic condition of the people, Islam has introduced various methods. An important method is the transferring of the excess wealth from the fortunate sector of the society to its less fortunate members. This is done on two different levels: on an individual level and on a collective level.

On Individual Level

Economic equality is pursued through the moral and ethical teachings of charity. In Arabic, this is known as sadaqa and infaq. There are many verses in the Qur’an which command the Muslims to help others voluntarily.

There are more verses dealing with voluntary charity than the obligatory dues. Every one is morally obliged to help others according to his or her own means and resources.

First level of charity:

They ask you (O Muhammad) as to what they should spend (in way of charity). Say, “Whatever can be spared (from your wealth after your own expenses).” (2:219)

Second level of charity

...The pious (are) those who...spend (in charity) from whatever We have given to them. (2:3)

Third level of charity:

The pious people (are) those who spend (benevolently) in good and bad days. (3:134)

In all these levels, one must remember to follow the path of moderation:

neither keep your hand shackled to your neck (out of greed), nor outspread it completely open-otherwise you will sit reproached and denuded. (17:29)

Someone asked Imam Ja’far as-Sadiq about a group of people who are prosperous while their Muslim brothers are in severe need.

Is it right for the rich people to eat and drink satisfactorily while their brothers are hungry, especially during the difficult days? The Imam said, “Surely a Muslim is brother of a Muslim; he does not oppress his brother, neither abandons him nor deprives him. The Muslims are obliged to work hard for their brother, to relate to him, to help him, and to be charitable towards the needy people.”30

On Collective Level

Economic equality is guaranteed through the obligatory taxes on the excess wealth of every Muslim. In an ideal Islamic society, the Islamic government is responsible for enforcing the laws of Islamic taxes like khums, zakat, fitrah, khiraj, etc.

For example, while explaining the role of an Imam in his capacity as a leader, Imam Musa al-Kazim says, “The Imam is the heir of a person who has no heir, and he is the provider of a person who has no provider.”31

This economic security is to be extended to all the subjects of an Islamic state, even if they are non-Muslims. Once Imam ‘Ali passed by an old man who was begging on the side of the road.

The Imam asked, “What is this?” The people said, “O Amiru ‘1- mu’minin, he is a Christian.” The Imam said, “You have used him until he became old and is unable (to work any longer), and then you have deprived him (of his basic needs)!! Provide for him from the public treasury.”32

In short, Islam aims at eliminating the “need” (hajat), and elevating the needy people to the level of being “free from want” (ghani).

* * *

This lesson is entirely based on

Khums: An Islamic Tax (Third Edition, 1992) of Sayyid M. Rizvi

Question Paper on Lesson 30

Question 1: [20 points]

True or False:

(a) Muslims are allowed to pick and choose from the Islamic system according to their likes and dislikes.

(b) The Islamic economic system is not the same as capitalism.

(c) Allah is the real owner of everything that exists.

(d) Imam ‘Ali accepted the caliphate to maintain the social and economic status quo.

(e) Islam is not concerned about the economic aspects of the Muslim society.

(f) According to the Qur'ān, the Muslims said, “Should we feed the person whom God, if He wished, could feed?”

(g) In the Islamic economic system, “equality” does not mean “similarity”.

(h) Khums, zakāt, and fitra are Islamic taxes.

(i) Infāq and nifāq means the same thing.

(j) The security provided by the Islamic economic system is restricted to Muslim citizens only.

Question 2: [15 points]

Briefly compare the Islamic economic system with capitalism.

Question 3: [15 points]

Expain the concept of economic equality in Islam.

Lesson 31: Islamic Economic System (2)

1. Importance of Zakat

“Zakat” literally means “purity; justness; integrity and honesty”. In Islamic legal terminology, the word “zakat” is used for one of the main obligatory taxes imposed upon the wealth of the Muslims derived from the natural resources given to them by Allah.

Its literal meaning implies that by paying zakat, one is purifying his wealth by sharing God’s blessing with the less fortunate members of the ummah. The wealth of the person who does not pay zakat is impure and tainted with the share of the poor and the needy.

One of the ways by which we describe the value of a seemingly simple thing is by comparing it to an item well known for its value.

In the Qur’an, Allah, subhanahu wa ta’ala, also uses this method of emphasizing certain Islamic values: whenever He wants to show the importance of an issue, He combines it with something whose importance is well known to the Muslims.

Salat, the symbol of Allah’s right upon human beings, is a well known virtue in Islam; it is known as “the pillar of the religion”. Similarly, Allah has used zakat as the symbol of the rights of human beings upon each other.

In order to show the importance of fulfilling the rights of fellow human beings, in many verses, Allah has combined the order of salat with the order of paying zakat.

All items of zakat are related to the natural resources of the earth. They are not the creation of man but blessings of Allah. So by paying zakat, we thank Allah by sharing His blessings with other human beings; and we also show our concern for the poor and the needy.

Imam ‘Ali bin Abi Talib (a.s.) said, “Almighty Allah has made the zakat obligatory so that He may test the rich people and provide for the poor. If the people pay zakat from their wealth, no one would be poor any longer...”

2. Obligatory Zakat

(A) Sharing The Natural Resources

Zakat, according to the Shi’a school of thought, is limited to the following nine items:

I. Coins:

1. Gold Coins. 2. Silver Coins.

II. Cattle:

3. Goats and sheep. 4. Cows.

5. Camels.

III. Crops:

6. Wheat. 7. Dates.

8. Barley. 9. Raisins.

These are the nine items on which zakat is wajib. At this stage of our discussion, we will not go into details of the rules to explain how much becomes wajib on which item at what time. We shall only mention some details about zakat on crops.

Zakat on crops becomes wajib only when the production reaches the minimum nisab (the specific amount or quantity on which zakat becomes wajib). The nisab for each of the four crops mentioned above is 846 k.g. So if you produce less than 846 k.g. of wheat, then there is no zakat on you.

The amount you have to pay as zakat tax depends on the methods used for watering the crops:

• if the farm was watered by a river or by rain, then you have to pay 10% of the total crop.

• if the farm was watered by drawing water from a well or by using modern machines, then you have to pay 5% of the total crop.

So if you produced 100,000 k.g. of wheat and you had watered your farm through a near-by river, then you have to pay 10,000 k.g. wheat as zakat. But if you used modern technology to water your farm, then you have to pay 5,000 k.g. wheat as zakat.

(B) Zakātu ’L-Fitra: Sharing On The Day Of ‘Iddu ’L-Fitr

Besides the zakat mentioned above on the natural resources, Islam has introduced a zakat common to all affluent people on the occasion of ‘iddu ‘1-fitr, the celebration which occurs after the end of Ramadhan. This zakat is known as zakatu ‘1-fltra.

By “affluent” we mean anyone who can provide the necessary expenses of his self and his dependents for a year.

The amount to be paid depends the one’s eating habits and the number of his dependents. One has to pay three kilos of wheat or rice (or its market value) on behalf of himself and each of his dependents. So if a person has a wife and three children, then he must pay fifteen kilos of wheat or rice, or its monetary value.

It becomes due on the eve of Iddul ‘1-fitr and must be paid before one performs the special salat of “idd. This zakat is to be paid to the poor and the needy so that they may be able to share in the happiness and joy of the day of “iddu ‘1-fitr.

3. Recommended Zakat

All other forms of charity are considered as sunnat zakat or sunnat sadaqah. The levels of voluntary charity has already been discussed in the previous lesson.

Here I would like to mention one more sunnat zakat: If a business man buys certain merchandise for investment and it remains in his inventory for a full year, then it is recommended that he should pay the zakat on that particular merchandise at the rate of 2.5% of its market value. This recommendation is applicable only if the value of that merchandise is at least equal to 69 grams of gold.

4. The Usage of Zakat Fund

The revenue generated from the zakat tax is to be used for the following persons and projects:

1. The Poor: a person who does not earn enough to cover a year’s expenses for himself and his family.

2. The Needy: a poor person who is so desperate that he begs for his needs.

3. Those in debt: A person who is in debt and does not have the ability to pay it off can be helped from the zakat fund for the paying of the debt.

4. In the way of Allah: A project which can be classified as “fi sabili ‘l-lah - in the way of Allah” can also be financed by the zakat fund. This includes construction of roads, bridges, hospitals, shelters for the poor, mosques, religious schools, religious publications and other projects which contribute to the betterment of the society in general.

5. The Way-farer: A traveller who has run out of money and, therefore, cannot return to his home, can be helped by the zakat fund.

6. Those poor non-Muslims whose hearts are inclined towards Islam and/or Muslims. Islam allowes the use of the zakat to win the goodwill of the financially weak non-Muslims in whom one finds an inclination towards the religion of Islam or towards the Muslim people.

7. The Zakat-Collectors: The wages of those who work in the revenue department of an Islamic government to collect zakat comes out of the zakat revenue itself.

8. The slaves: Islam allowes the usage of zakat to buy slaves in order to emancipate them in the way of Allah.

This list is based on the following verse of the Qur’an:“The alms (zakat) are only for the poor, the needy, those who work (to collect) them, those (unbelievers) whose hearts are inclined (towards the truth), the slaves, the debtors, in the way of Allah, and the traveller. So does Allah ordain. Allah is Knowing, Wise.” (9:60)

* * *

This lesson has been written by Sayyid M. Rizvi

Question Paper on Lesson 31

Question 1: [20 points]

True or False:

(a) Zakāt means purifying one's wealth.

(b) Zakātu 'l-fitra is wajib on 9 items.

(c) Just as salāt is the symbol of God's rights upon us, zakāt is the symbol of man's rights upon us.

(d) The minimum nisāb for zakāt on wheat is 486 k.g.

(e) Zakāt is a tax on the natural resources of the earth.

(f) Imam ‘Ali (a.s.) said that paying zakāt will not eliminate poverty.

(g) The nisāb for wheat and for raisins is the same.

(h) Zakatu 'l-fitra is due only on gold and silver coins.

(i) Zakātu 'l-fitra is due on the day of `iddu 'l-adha.

(j) The Qur'ān has mentioned eight purposes for the utilization of the zakāt fund.

Question 2: [15 points]

Briefly explain what role zakāt plays in bringing about economic harmony in society.

Question 3: [15 points]

What is the purpose of zakātu 'l-fitra?

Lesson 32: Islamic Economic System (3)

1. Khums in the Qur’ān & History

“Khums” literally means “one-fifth or 20%”. In Islamic legal terminology, it means “one-fifth of certain items which a person acquires as wealth, and which must be paid as an Islamic tax”. The Qur'ān mentions it in the following verse:

Know that whatever of a thing you acquire, a fifth of it is for Allah, for the Messenger, for the near relative, and the orphans, the needy, and the way-farer...(8:41)

In this verse, the word “ghanimtum” has been used which has been translated as “you acquire”. As explained above, it means “certain items which a person acquires as wealth.” What are these certain items? According to the ahādīth of the Imams of Ahlu 'l-bayt, the items which are eligible for khums are seven:

1. the profit or the surplus of the income.

2. the legitimate wealth which is mixed with some illegitimate wealth.

3. mines and minerals.

4. the precious stones obtained from sea by diving.

5. treasures.

6. the land which a dhimmi kāfir buys from a Muslim.

7. the spoils of war.

However, there are some people who interpret the word “ghanimtum” as “whatever of a thing you acquire as spoils of war,” thus confining the obligation of khums to the spoils of war only. This interpreation is based on ignorance of the Arabic language, the history of khums, the Islamic laws and of the interpretation of the Qur'ān.

To make this point crystal clear, I would like to quote the following arguments from my father, `Allāmah Sayyid Sa’eed Akhtar Rizvi. In reading the following paragraphs, remember that the word ghanimtum has been derived from al-ghanīmah.

(A) The Meaning Of “Ghanimtum”

“The famous Arabic dictionary of al-Munjid (by Father Louis Ma`l–f of Beirut) says, `al-ghanim and al-ghanimah means: (a) What is taken from the fighting enemies by force. (b) All earnings generally...Furthermore, the saying al-ghunm bi 'l-ghurm means that the profit stands against expenses, i.e., as the owner is the sole proprietor of the profit and nobody shares it with him, therefore only he bears all the expenses and risk.'33 This implies that in Arabic language al-ghanīmah has two meanings: one the spoils of war, and the other `profit'. The above quoted proverb also proves that `profit' is not the uncommon meaning. When a word in the Qur'ān can be interpreted in more than one way, it is incumbent upon the Muslims to seek guidance from the Prophet and the Ahlu 'l-bayt. Otherwise, they would be guilty of tafsīr bi 'r-ra'iy (interpreting the Qur'ān according to one's own personal views); and this is a sin which pushes the sinner into jahannam.

(B) The History Of Khums

“Khums is one of those things which was introduced by `Abdu 'l-Muttalib, the grandfather of the Prophet, and continued in Islam. Acting upon a command of God given to him in dream, when `Abdu 'l-Muttalib rediscovered the well of Zamzam, he found in it many valuable things which were buried in it in the very remote past by the Ismailites when they feared that their enemies would usurp them. When `Abdu 'l-Muttalib found that buried treasure, he gave away one-fifth (literally, khums) in the way of God and kept the remaining four-fifths to himself. Then it became a custom in his family; and after the hijrah of the Prophet, the same system was incorporated in Islam. Thus the first khums was not given from the `spoils of war', but from a buried treasure (which is one of the seven items eligible for khums.)

(C) The Islamic Laws

“Not a single sect of Islam confines the meaning of ghanimah to the `spoils of war'. In addition to the `spoils of war' the following items are subject to khums: (a) Minerals: eligible for khums in Shī`ah and Hanafi sects. (b) Buried treasure: eligible for khums in all Muslim sects (that is, Shī`ah, Hanafi, Māliki, Hanbali and Shāfi`iy).

(D) The Interpretation Of The Qur'ān

“As mentioned earlier, the interpretation of the Qur'ān must be based on the teachings of the Ahlu 'l-bayt. The word ghanīmah in the verse under discussion has clearly been interpreted as `al-fā'idatu 'l-muktasabah - the earned profit' by our Imams.

“To conclude, we can say that the word ghanīmah was never treated as being confined to the `spoils of war' by any sect of Islam; and as far as our Imams are concerend, it meant many things besides the spoils of war right from the day of Imam ‘Ali (peace be upon him), as the authentic traditions show.”34

What has been quoted above can also be substantiated from the practice of the Prophet of Islam himself. For example, when the Prophet sent `Amr bin Hazm to Yemen, he wrote instructions for him in which, among other things, he says, “...to gather the khums of Allāh from the gains [of Yemenis].”35 And when the tribe of Bani Kilāl of Yemen sent its khums to the Prophet, the latter acknowledged it by saying, “Your messenger has returned and you have paid the khums of Allāh from the gains (al-ghanā'im).”36 It is interesting to note that the Bani Kilāl obeyed the Prophet's order and sent the khums of its gains to him while no war had taken place between the Muslims of Yemen and the unbelievers. This is a clear indication that khums was not restricted by the Prophet to the spoils of war.

The importance given by the Prophet to the issue of khums can also be seen in his advice to the delegation of Bani `Abdu 'l-Qays. It seems that Bani `Abdu 'l-Qays (which was a branch of Rabi`ah) was not a very strong tribe. Moreover, in order to travel to Medina, they had to cross an area inhabited by the Muzar tribe which was against the Muslims. Consequently, the Bani `Abdu 'l-Qays could not travel safely to Medina except during the months in which warfare was forbidden according to the Arab custom.

Once a delegation from Bani `Abdu 'l-Qays came to Medina and said to the Prophet, “We cannot come to you except in the harām months [when warfare is forbidden], and there are between us and you the unbelievers of Muzar. Therefore, please give us some advice that we may give to those whom we have left behind and that we may enter the Paradise [by acting on it ourselves].” The Prophet advised them to believe in One God, establish prayer, pay zakāt, fast in the month of Ramadhān, and “to pay khums (one-fifth) of whatever you gain.”37 The circumstances of the Bani `Abdu 'l-Qays - they were weak and small in number, and were thus prevented from travelling safely to Medina - leaves no room for interpreting the application of khums in the above hadith on spoils of war exclusively.

* * *

This lesson is entirely based on

Khums: An Islamic Tax (Third Edition, 1992) of Sayyid M. Rizvi

Question Paper on Lesson 32

Question 1: [10 points]

True or False:

(a) Khums means 2.5%.

(b) Allah, subhānahu wa ta`ala, talks about khums in verse 8:41.

(c) All Sunni sects confine khums to the spoils of war.

(d) The first khums was paid by Abu Tālib.

(e) Khums is wājib on seven items.

Question 2: [20 points]

There are differences among the Muslim sects on the items on which khums becomes wājib. However, two of the seven items listed in the lesson are accepted by all the Muslims sects. Name those two items.

Question 3: [20 points]

Name the five things that the Prophet of Islam (a.s.) advised to the tribe of Bani ‘Abdu ’l-Qays.

Lesson 33: Family Life in Islam (1)

1. Introduction

A sensible and well-balanced family system is the very foundation of a happy life. Indeed, it is the root of an advancing civilization. Religion comes to take human beings closer to Allah. Therefore, it must create an atmosphere conducive to that ideal; otherwise, it cannot achieve its goal.

No religion can be regarded as complete unless it has a well-defined code of family life which expressly shows the exact role and responsibility of each member of the family.

The family is a closely-knit unit of human society; and this closeness creates danger of friction and conflict unless every member is told in unambiguous terms what his duties and rights are.

Islam is a comprehensive religion with guidance for every aspect of human life. In the next few lessons, you will learn about family life in Islam.

2. Extended & Nuclear Family Systems

Human family systems are normally divided into two types:

Extended (or Joint) Family System and Nuclear (or Separate) Family System.

Extended Family System

In this system, all members of a clan: father, son, brother, sister, uncle, nephew, and others live together. The income of the individual is not treated as his personal property, rather it belongs to the family and the expenses of all members are met by that ‘family or collective income’.

This system intends to promote togetherness, mutual trust and co-operation among the family members. However, this system also breeds the attitude of laziness and dependency among some family members, and, as a result, it also kills the initiative to work harder among some others. (The Hindu society is based on the extended family system.)

Nuclear Family System

In this system, everybody is responsible for his own immediate dependants only. His income belongs to him and not to the ‘family’. This system lacks the disadvantages of the Extended Family System but it also breeds self-centeredness and selfishness.

3. The Islamic View

What does Islam prefer? The family system advanced by Islam has combined the advantages of both systems mentioned above and has avoided their disadvantages.

On the one hand, Islam endorses the set-up of the nuclear (or separate) family system since it has clearly defined the people for whom you must provide. On the other hand, it has strongly emphasized on the issue of silatu ‘r-rahm (keeping the bond of relationship intact) thus promoting the virtue of helping the relatives.

In Islam, a family can take the following two shapes:

• a couple and their children.

• a couple, their parents and their children.

This definition is based on the law which defines the persons whose maintenance is your obligation: your wife, your parents, and your children. These people are your dependents, it is obligatory upon you to provide for them. Imam Ja’far as-Sadiq (a.s.) said:

“The ways of spending one’s wealth are twenty-four in all...Thus, the five ways in which spending wealth is obligatory (wajib) are the expenses of the maintenance of one’s children, father, mother, wife and slave. These expenses are obligatory upon him whether he is financially in constrain or affluent.”

As for your cousins, uncles and aunts, they are your “relatives” but not your “dependents”. That is, it is not obligatory upon you to provide for your relatives.

However, in Islam, it is important to have good relations with your relatives, and to love, respect and help them. Imam as-Sadiq further says: “And the five strongly recommended expenses are: dedication of perpetual gift, doing good to one’s relatives, doing good to other believers, recommended charity and emancipation of slaves.”

Both aspects of this Islamic view are clear from verse 24:61. There is no blame upon...you if you eat (without permission) in your own houses the houses of your fathers, the houses of your mothers, the houses of your brothers, the houses of your sisters, the houses of your paternal uncles, the houses of your paternal aunts, the houses of your maternal uncles, the houses of your maternal aunts, the house which is in your trust, and the house of your friend.

The verse, on the one hand, clearly mentions separate houses for fathers, mothers, brothers, sisters, uncles and other relatives thus implying that one should not put the burden of his dependants even on one’s parents or other family-members forever; one must be self-reliant and self-supporting.

On the other hand, to promote unity, love, friendship, and also to be aware of each other’s situation, the verse allows you to go and eat at the houses of your extended family members without prior permission.

4. Examples in History

We also find many examples in the lives of the Holy Prophet and his Ahlu ‘1-bayt which prove that they had lived separately from their extended family-members.

There was a famine in Mecca in 35 ‘Amul Fil (i.e., 35 years after the birth of the Prophet). Abu Talib, the Prophet’s uncle, had many children and his means of livelihood were limited at that time. The Holy Prophet, who himself had been raised by Abu Talib, felt that his uncle was facing financial difficulties. He, therefore, suggested to his other uncle ‘Abbas (who was wealthy at that time) to help Abu Talib.

‘Abbas went with the Prophet to Abu Talib. After some discussion, they decided to share the expenses of Abu Talib’s sons: ‘Ali should live with the Prophet, Ja’far with ‘Abbas, and ‘Aqil was to remain with Abu Talib.

This shows that the house of the Prophet was separate from that of Abu Talib. This was so, in spite of the close relationship between Abu Talib arid Prophet Muhammad. This event also gives an example of silatu ‘r-rahm.

During the last Ramadhan of his life, Imam ‘Ali used to break his fast one day at the house of Imam Hasan, next day at the house of Imam Husayn, and the third day at the house of his son-in-law, “Abdullah bin Ja”far.

This shows two things: our Imams had separate houses with their own family but, at the same time, they fulfilled the duty of silatu ‘r-rahm.

These two examples are sufficient to guide Muslims in their daily life. If any Muslim ventures to deviate from this straight path, he will no longer remain on the path of Islam. It is only by following this Islamic code that mankind can obtain peace of mind in this life and everlasting happiness in the life hereafter.

* * *

This lesson is entirely based on ‘Allamah Sayyid Sa’eed Akhtar Rizvi’s

The Family Life of Isam (Revised Edition, 1980) with slight modification for this course.

Question Paper on Lesson 33

Question 1: [10 points]

True or False:

(a) Islam does not have any clear vision of a family life.

(b) Silatu 'r-rahm means the dependents for whom you must provide.

(c) Islam combines the positives aspects of both the Extended as well as the Nuclear Family Systems.

(d) In the last Ramadhan of his life, Imam ‘Ali only used to break fast at the houses of his sons.

(e) There is no blame upon you if you eat at your friend’s house without permission.

Question 3: [20 points]

Circle only the persons for whose maintenance you are responsible:

wife sister

mother uncle

niece son-in-law

cousin's husband brother

son nephew

husband daughter

sister-in-law father

mother-in-law cousin

father's sister aunt

fellow Muslim friend

Question 2: [20 points]

Comment on the present state of the North American/Western family lifestyle in light of what you have learnt in this lesson.

Lesson 34: Family Life in Islam (2)

1. Children’s Status & Rights

Allah, subhanahu wa taala, has made the parents’ heart as the source of love for their children. The love for children has been ‘legislated’ by Allah in the very nature of parenthood. It is normal for a parent to love his or her child; it is abnormal for a parent not to love his or her child. This is the natural law as well as the religious law.

Islam has provided some wonderful guidelines for the parents in order to bring up their children -from birth, to age 21- in the proper Islamic manner.

The Prophet said to Imam ‘Ali: “O ‘Ali, there are as many rights of children incumbent upon parents as there are rights of parents incumbent upon children.”

2. Some Basic Rights

The rights of children upon their parents can be summarized under the following six items:

1. THE RIGHT TO LIVE: No parent has the right to abort the child or to kill the child after birth for any reason whatsoever. For example, the Qur’an has strongly condemned those who kill their children for fear of poverty. Allah says: “Do not kill your children because of (fear of) poverty- We will provide for you and them.”

(6:152) The Prophet said, “Whoever refrains from marriage because of fear of poverty, he has indeed thought badly of God.”

2. THE RIGHT TO BELONG TO A FAMILY: No parent can disown his or her child, or deprive the child from the family name.

3. THE RIGHT TO HAVE A GOOD NAME: Imam ‘Ali says: “The first beneficence of a parent towards his child is to give him a good name; therefore, you should name your child with a good name.”

A child hears his name day and night; and it is reasonable to believe that the meaning of that name subconsciously strengthens those characteristics which are implied in that name. What is emphasized here is the fact that a name has a psychological effect on the person, provided it is not counter-manded by rearing or society.

A bad name has one more tangible evil effect. Whenever that name is announced, the person will feel embarrassment and the name will become a source of constant irritation, affecting his outlook on society. Hence the emphasis in ahadith on giving good names to children.

The Prophet used to emphasize this aspect of life so much that Imam as-Sadiq said, “The Prophet used to change the bad names of people and places.”

4. THE RIGHT OF MAINTENANCE: It is a child’s right to be provided by the parents with the necessities of life: food, dress, shelter, furniture, and whatever a person normally needs to live a respectable life.

5. THE RIGHT TO HAVE BASIC EDUCATION: It is the right of a child to receive basic secular as well as religious education.

6. THE RIGHT TO BE BROUGHT UP ACCORDING TO ISLAM: It is the right of the child to be brought up in a home environment which is Islamic.

3. Three Stages of Life

Islam has divided the upbringing of a child into three stages from birth to age 21. The division is based on the following hadith of the Prophet (s.a.w.): “The child is the master for seven years; and a slave for seven years and a vizier for seven years; so if he grows into a good character within 21 years, well and good; otherwise leave him alone because you have discharged your responsibility before Allah.”

The same hadith has been explained by Imam Ja’far as-Sadiq (a.s.): “Let your child play upto seven years; and keep him with you (for education and training) for another seven years; then if he succeeds (well and good); otherwise, there is no good in him.”

The First Stage: from birth to age seven.

As the first stage is a care-free period, the child is to be considered as “master” of the parents. The Prophet said, “The child is the master for seven years.” This is the age of being a child and playing; he or she is not yet fully ready for education through formal instruction.

What has been said above, however, does not mean that a child cannot grasp or understand anything; not at all. The child is constantly influenced by the atmosphere in which he lives; he/she learns by observation and imitation; therefore, it is absolutely necessary for the parents to provide good examples by their own behaviour. The Prophet said, “Respect your children and teach them good behaviour, Allah will forgive (your sins).”

Although the child is not ready for formal instructions, our Imams have emphasized that religious issues -very basic and simple- should be introduced to them gradually.

“Graduality” is the most important point to remember at this stage of life. The following hadith narrated by “Abdullah ibn Fazl from the fifth or sixth Imam is very significant to understand what is meant by gradually:

“When the child reaches 3 years of age, teach him seven times to recite la ilaha il-lal lah.

Then leave him at that till he is 3 years, 7 months and 20 days old; then train him to say Muhammadun rasu-lul lah.

Then leave him at that till he completes 4 years, then teach him seven times to say sal-lal lahu ‘ala Muhammadin wa ali Muhammad.

Then leave him at that till he reaches the age of 5 years; then see if he can distinguish between the right and the left hand. When he knows the difference, then make him face qiblah and tell him to do sajdah.

This is to continue till he is 6 years of age. Then he should be told to pray and taught ruku’ and sajdah. When he completes 7 years, then he should be asked to wash his face and hands, and then told to pray.

This will continue till he reaches the age of 9 years, when he should be taught proper ritual ablution for prayer and proper salat.

When he learns proper wudu and salat, Allah forgives the sins of his parents.”

The Second Stage: from age eight to fourteen

The Prophet said, “The child is...a slave for [the next] seven years.” Since this is the age when the child’s mind can grasp logical reasoning and is developed for formal education-it is very important that the child not only be educated but, at the same time he or she should, be raised with proper Islamic ethics. By saying that the child is a “slave” from eight to fourteen, the Prophet wants to emphasize that at this age the parents should be strict in disciplining their children.

A child is a “slave” in the sense that he has to follow the instructions of parents and teachers. In the sayings of the Prophet (s.a.w.) and the Imams of Ahlu ‘1-byat (a.s.), three things have been emphasized for the male children in the second stage of upbringing: 1.

literacy for secular knowledge; 2. religious knowledge and 3. physical education and martial arts. For example, the Prophet (s.a.w.) said, “It is the right of the male child on his father to...teach him the Book of Allah...and riding and swimming.” Imam Ja’far as-Sadiq (a.s.) said, “It is the duty of the father to teach his son writing.”

Religious education is very crucial at this stage so that the child’s religious beliefs are based on sound reasoning and firm foundation. Imam Ja’far as-Sadiq (a.s.) said, “Make haste in teaching your youngsters hadith before they are approached by murji’ite (a misguided sect).”

Literacy, and seeking of secular and religious knowledge has been equally emphasized for the girls in our ahadith. However, instead of physical education, the ahadith talk about those specific subjects which would help the girls in becoming good wives and educated mothers.

The destiny of the future generations of the ummah, after all, depends on the mothers who are learned, informed, and aware of their role in establishing a society which is always conscious of Allah’s presence.

The Third Stage: from age fifteen to twenty-one.

The Prophet described this stage of upbringing as follows:

“The child...is an adviser for [the next] seven years.” At the age of fourteen, fifteen and up, a Muslim child is expected to have become a responsible teenager. Therefore, the Prophet says that the parents should now treat him or her more like a friend’ than a ‘slave’.

At this stage, the parents should guide and help their teenage child in making correct decisions for themselves. In mid- and lateteens, the child has to start the specific training or education for the career that he intends to pursue so that he may soon stand on his own feet. It is also the time when the child is nearing the age of marriage.

Islam has strongly emphasized that the parents should get their daughters married at an early age when they have acquired mental maturity-their higher education can continue even after marriage but marriage should not be postponed for the sake of anything else. The condition of mental maturity cannot be measured by age or time. The same emphasis goes for male children.

At the age of twentyone, the parents’ responsibility towards their children comes to an end. If anyone brings up his children based on Islamic values, that child surely will be the apple of the parents’ eyes and the delight of their hearts; and it is this child who, in his turn, may be hoped to fulfil his obligations towards his parents.

The Prophet said, “A virtuous child is a flower from the flowers of Paradise.” He also said, “Among the good fortunes of a man is the virtuous child.”

* * *

This lesson is based on `Allamah Sayyid Sa’eed Akhtar Rizvi's

The Family Life of Isam (Revised Edition, 1980)

with additions and modifications made for this course.

Question Paper on Lesson 34

Question 1: [10 points]

True or False:

(a) The Prophet said, “The child is the master for [the first] seven years.”

(b) A bad name has no tangible effect on the child.

(c) Salat should be taught all at once when a child becomes nine years old.

(d) During the first seven years, a child learns through observation and imitation of the people around him.

(e) Literacy and basic education are necessary for both the boys and the girls.

Question 2: [20 points]

List the six basic rights of children upon their parents.

Question 3: [20 points]

Briefly describe the three stages of upbringing as outlined in the hadith of the Prophet of Islam (s.a.w.).