Fwd: 1)Hisbah(Islamic Duty of enjoining Good and forbidding Evil.

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From: E-Tabligue <e-tabligue@thekhalids.org>
Date: Wed, Jun 9, 2010 at 9:14 AM
Subject: 1)Hisbah(Islamic Duty of enjoining Good and forbidding Evil.
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In the name of Allah, the Most Beneficent, The Most Merciful

 
Assalam Alikum Wa Rahmatullah Wa Barakatahu

 1) Hisbah (Islamic Duty of Enjoining Good and Forbidding Evil)

 

 

Shari`ah-oriented political scientists define Hisbah as the duty of enjoining good when it is neglected and forbidding evil when it is prevalent in society.

Ibn Khaldun (d. AH 808) considers Hisbah as a religious post. That is why jurists differentiate between the Muhtasib (one who practices Hisbah), who is appointed by the head of state to look after the state's subjects, and the Mutatawi` (volunteer), who practices Hisbah without being assigned by the political authority.

Historically, Hisbah as a system was founded in the political life of Muslims during the era of Caliph `Umar ibn Al-Khattab. However, the term itself was known only in the era of the Abbasid caliph Al-Mahdi. According to Sheikh Yusuf Al-Qaradawi, Hisbah started in a simple form in the early days of Islam, but acquired various features and ramifications over time. In fact, some contemporary government ministries and departments — such as those of health, social affairs, municipalities, transport, and police — are now assuming duties that used to be entrusted to the Muhtasib.

The Muhtasib must be a capable, discerning Muslim adult. This person serves as the eye of the law on both state and society.

Hisbah, as defined earlier, is the duty of promoting what is good and preventing what is evil. It is a collective duty or obligation of the Muslim community. Hence, a considerable number of individuals should assume this responsibility, take an affirmative stand toward it, and put it into practice whenever there is a need for it.

Hisbah is a broad Qur'anic principle that encompasses both the government's responsibilities as well as any effort exerted by the individual to resolve a conflict or misunderstanding between two individuals, groups, friends, families, or strangers. Hisbah thus encourages the individual to participate and get involved in society as an active agent who is mindful of the problems and concerns of the community where he or she lives.

There are several verses in the Ever-Glorious Qur'an on Hisbah, which is also one of the major themes of the Prophetic Sunnah. Muslim jurists have also spoken at length on the conditions and valid application of Hisbah, which need not be reviewed here. However, one deems it mandatory to mention that Ibn Taymiyah (d. AH 728) specified certain conditions for one to be eligible to be a Muhtasib such as knowledge, leniency, and patience.

 Pillars of Hisbah

1. The Muhtasib, who must be a capable, discerning Muslim adult. This person serves as the eye of the law on both state and society. In other words, this person supervises the application of the law in society, especially in the marketplace, to protect it against treachery, mishandling, monopoly, usury, exaggerated profits, and the like.

2. A flagrant evil that exists. It should be so clear to the Muhtasib, in such a way that requires no effort exerted for noticing it.

3. The process of Hisbah itself, which refers to the regulation or censorship of public morals as described above.

 Sources:http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1260258457931&pagename=Zone-English-Living_Shariah%2FLSELayout#ixzz0phUR1woc

 

                Author Dr. Ali Al-Halawani is managing editor of the Living Shari`ah section and deputy editor in chief of English IslamOnline.net. He holds a PhD in computational linguistics and translation of the meanings of the Qur'an. Over the last 15 years, he has been researching and translating Islamic texts from Arabic into English. He writes on a variety of issues: corpus linguistics, translation of the meanings of the Qur'an, heart softening, and biography of Prophet Muhammad (peace and blessings be upon him), among many others. You can reach him at ali.halawani@iolteam.com.

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2) Kuffar or Infidels? * Question: Why does the Qur'an refer to Jews and Christians as kuffar or infidels? What kind of respect and tolerance is that? Answer: Here is a big mistake with translation, one that is sometimes committed by Muslims, too. If you look at the English dictionary meaning of infidel, you would find that it means someone who does not have a faith or does not believe in Allah. Does the Qur'an say that the Jews and Christians do not believe in Allah? No. In Surat Al-`Ankabut (29:46), Allah says that the God of Christians, Jews, and Muslims is one and the same. The word infidel is an inaccurate translation of the word kafir in this case. The term kafir, referring to a person, or kufr, referring to an act, is used in the Qur'an in a variety of contextual meanings. This is why I hesitate to use even the terms non-believer or disbeliever for the translation, as is it is not clear from these English terms what is the object of unbelief or disbelief, it is God, a particular prophet, or others? I would prefer to use the term non-Muslim, as it applies to various categories of kufr, whether it refers to knowingly rejecting the message of Islam (disbelief) or being a non-Muslim due to the lack of awareness of the authentic message of Islam (unbelief). Following are examples of the varied contextual uses of the term kufr in the Qur'an as follows: Kufr is sometimes used in a positive sense. A good believer can also be a kafir. How so? The Qur'an says [Faman yakfur bil taghut wayu'mim billah] (Whoever rejects (yakfur) taghut (oppression) and believes in Allah) (Al-Baqarah 2:56). Anyone who believes in one thing is a kafir (rejecter) of its opposite. Kufr can be used in a neutral or benign sense, as the origin of kufr in the Arabic language means "to cover up." A farmer who puts a seed in the ground and covers it up is performing kufr. Spiritually, deliberate deviation from the true and authentic prophets is a form of "covering-up" the truth. The word kufr can also be applied to Muslims who do something wrong, although not necessarily something that would place them outside the state of belief in Islam. For example, a Muslim who is able to go for Hajj but does not go, without denying the need to go, would be committing an act of kufr in a sense of their being ungrateful to Allah (3:96-97). Kufr is used in the Qur'an as the opposite of shukr (to be grateful) (Luqman 31:12). Kafir is used in the Qur'an, not only to refer to Jews or Christians, but also those who rejected the prophets and denied the existence of God. It has been used to refer to the people of Noah and the people of Abraham. It has also been used to refer to those who denied prophethood and rejected the existence of Allah altogether, which obviously is not the case with Christians and Jews. Kafir can also be used in a more serious sense, but with a variety of meanings. It refers to the rejection of Islam. It describes one who knows the truth, but rejects it out of pride or vanity. It describes a person who knows the truth in his or her heart and deliberately rejects it. Nonetheless, we cannot clearly assess this situation. The Prophet (peace and blessings be upon him) gave Muslims very clear instructions after one incident when people assumed to know why someone had professed belief in Islam. He asked them whether they had opened up his heart, and if they knew whether what was in his heart was sincere or not. The bottom line is that we have to leave judging people's faith to Allah; only Allah knows the sincerity of a particular person's acceptance. Allah is All-Knowing, and He is the only Judge of all of us.   * This question and answer is part of Dr. Badawi's paper,"Muslim and Non-Muslim Relations: Reflections on Some Qur'anic Texts." Dr. Jamal Badawi is a professor of management and religious studies, Saint Mary's University, Halifax, Nova Scotia, Canada

Complied, Edited, and adapted by Khalid Latif.
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