NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.
Quistion
Is a student or teacher allowed to wear gloves and touch the Qur’an during menstruation?
Answer
A menstruating woman can touch the Qur’an with a clean cloth separate from her body which she is not wearing, such as a handkerchief, But because gloves are worn and do not detach from the body; Therefore, it is not permissible to hold or touch the Qur’an while wearing gloves.
وفي الفتاوى الهندية (1/ 38):(ومنها) حرمة مس المصحف، لايجوز لهما وللجنب والمحدث مس المصحف إلا بغلاف متجاف عنه كالخريطة والجلد الغير المشرز، لا بما هو متصل به، هو الصحيح. هكذا في الهداية، وعليه الفتوى. كذا في الجوهرة النيرة والصحيح منع مس حواشي المصحف والبياض الذي لا كتابة عليه. هكذا في التبيين واختلفوا في مس المصحف بما عدا أعضاء الطهارة وبما غسل من الأعضاء قبل إكمال الوضوء، والمنع أصح. كذا في الزاهدي، ولايجوز لهم مس المصحف بالثياب التي هم لابسوها، ويكره لهم مس كتب التفسير والفقه والسنن، ولا بأس بمسها بالكم. هكذا في التبيين
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Translated By: Professor Muhammad Hasan Askari & Karrar Husain Compiled By: Mufti Umar Anwar Badakhshani
Answer to Modernism
First Principle
One’s inability to understand something is no argument for its being false.
Explanation
When we describe a thing as “false”, we really mean to say that a clear and definite argument leads us to conclude that it does not exist. It is evident enough that these two facts—namely, the inability to understand that a certain thing exists, and the certain knowledge that it does not exist—are totally different from each other.
The former (that is, the inability to understand that something exists) signifies that, for lack of observation, our mind has not been able to comprehend the causes and modes of its existence, and hence feels bewildered, and hesitates in determining these causes and modes. But, in this case, beyond wondering how such a thing could exist, our mind can produce no sound argument, rational or based on the report, to establish its non-existence.
On the other hand, the latter (that is, the knowledge that the thing does not exist) signifies that our mind can produce a sound argument, rational orbased on report, to establish its non-existence.
For example, a rustic who has never chanced to see a railway train comes to hear that there is a carriage that runs all by itself without being pulled by a beast. He would naturally be bewildered, and wonder as to how it could be so. But, at the same time, he would be unable to produce an argument, to deny this fact, for he does not possess any argument even to prove that the fast and continued motion of a carriage can have no other cause than being pulled by a beast. This is what we call “the inability to understand”. If the rustic begins to deny the fact only on this ground and to refute the reporter, all sensible people would consider him a fool, and the basis of their judgment would be the elementary principle that if a man is unable to understand a certain thing, he is not necessarily entitled to deny its existence. This, then, is an illustration of “the inability to understand” the existence of a thing.
Now, if a man boards a train at Calcutta, and gets down at Delhi, and a second man comes and states in his presence that the train has today covered the journey between Calcutta and Delhi in one hour, the traveler would refute him. And he would possess an argument for this refutation—the argument being his own observation and the witness of one or two hundred other observers who have come by the same train. This is an illustration of proving the non-existence of a thing.
The difference between not understanding something and being false
First Example: In the same way, let us suppose that a man is told that on the Day of Judgment one will have to cross the bridge called “Sirat” which will be finer than a hair. Since no one has ever seen such a thing happen, it is natural enough that the man should wonder as to how it could be so. But it is also evident that his reason does not possess any argument to refute the statement. For, if there is an argument at all, it can apparently be only this—the human foot is so broad and the place where it is to be put is so narrow, hence it is not possible for the foot to rest on it and to walk on it. But one cannot even prove that it is rationally necessary that the breadth of the patch must be greater than that of the foot. Of course, we may concede that this is the habitual fact according to our observation, that we have not seen anything contrary to it, and if we have at all seen the contrary (for example, people walking on a rope), we have not found such a great difference of breadth. But is it really impossible that Allah, who is omnipotent, may altogether change this natural or habitual law in the other world? The man who had denied this possibility on the basis of what has habitually been observed would be placing himself in the position of the rustic who had denied that a railway train could run by itself without being pulled by a beast.
Second Example: Now, take a different kind of example. If a man were to hear someone declare that on the Day of Judgment Allah the Majestic would honor and exalt the offspring of a certain saint on account of their relationship to him, even without their being genuine Muslims, then such a belief would be repudiated and considered false, for there is a solid argument which proves just the opposite of this belief. The argument in this case being the clear teachings of the Shariah that an infidel cannot attain salvation.
This, then, is the distinction between what one has not been able to understand and what is “false”.
SOURCE: Answer to modernism, By Maulana Asharaf Ali thanvi
Answer to Modernism: To read the Second Principle Click on the link below:
NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.
Question
What is the ruling during menstruation for a student who is memorizing the Holy Qur’an, or who is teaching the Qur’an? If she takes a break during these days, then she will going to miss her lessons?
Answer
It is forbidden for a woman to recite the Holy Qur’an during the period of menstruation, but due to the need for learning the jurists have allowed reciting less than one verse (Aayah) at a time. Therefore, the teacher should teach the students or the student herself should read, word by word, that is, she should take a deep breath by reading each word, as if by spelling, for example: الحمد………..لله……….رب……..العالمين
It is permissible for women to recite the entire verse (Aayah) word by word during menstruation by separating each word from the other, but it is absolutely not permissible to recite the verse (Aayah) completely, and this ruling is for both the teacher and the student.
If the teacher is menstruating, she can listen to the lessons from her students without touching the Holy Qur’an.
if the teacher is menstruating then the student can hold the Qur’an in her hand and the teacher can see and hear it.
Similarly, if there is an apprehension of forgetting memorization, the jurists specified a condition that memorization should be done by holding the Qur’an with a separate clean cloth other than the clothing and reading and repeating it in the heart, and absolutely not uttering it with the mouth. This will resolve the memorizing issue and fulfill the learning need.
وفی حاشية رد المحتار على الدر المختار 1/ 293:’’( وقراءة قرآن ) أي ولو دون آية من المركبات لا المفردات؛ لأنه جوز للحائض المعلمة تعليمه كلمةً كلمةً، كما قدمناه وكالقرآن التوراة والإنجيل والزبور … (ومسه) أي القرآن ولو في لوح أو درهم أو حائط، لكن لا يمنع إلا من مس المكتوب، بخلاف المصحف؛ فلا يجوز مس الجلد وموضع البياض منه، وقال بعضهم: يجوز، وهذا أقرب إلى القياس، والمنع أقرب إلى التعظيم، كما في البحر، أي والصحيح المنع كما نذكره، ومثل القرآن سائر الكتب السماوية كما قدمناه عن القهستاني وغيره‘‘.
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NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.
Question
Is it permissible to recite dhikr during the period of menstruation and postpartum? Similarly, can one recite Surah Ikhlas or Surah al Falaq or Surah an Naas before going to bed during these days? Also, can you recite Aayat Al-Kursi as a wazifa or dua?
Answer
It is permissible for a woman to recite dhikr during menstruation and postpartum period, as well as to recite Durood Sharif, Istighfar, Kalima Tayyeba, any other wazaif.
She can recite the supplications from the Qur’an with the intention of du’a or as wazifa hence not for the clear purpose of recitation (Tilawah).
It is also permissible for a woman to recite the Kalimah, Ayat-ul-Kursi, and Four-Qul and Surah Al-Fatihah before going to bed with the intention of du’a and as a supplication from Qur’an during her menstrual period. Recitation of ayat Al kursi as a dua is permissible but not with the pure intention of reciting as a Quranic verse.
وفی الدر المختار وحاشية ابن عابدين ،رد المحتار 1/ 293: فلو قرأت الفاتحة على وجه الدعاء أو شيئاً من الآيات التي فيها معنى الدعاء ولم ترد القراءة لا بأس به، كما قدمناه عن العيون لأبي الليث، وأن مفهومه أن ما ليس فيه معنى الدعاء كسورة أبي لهب لا يؤثر فيه قصد غير القرآنية
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Translated By: Professor Muhammad Hasan Askari & Karrar Husain Compiled By: Mufti Umar Anwar Badakhshani
Introduction
What the Greek and Muslim philosophers call ‘Hikmah’ (wisdom), or philosophy, is a general term that does not exclude any science or branch of knowledge, and the Shariah is also included init. This being so, we have to discuss here as to what Hikmah or philosophy is? and how it is classified?.
Philosophy is the knowledge of real entities as they are, the object of such knowledge being that the self acquires thereby some kind of excellence. Thus, every science deals with the characteristics of a certain form of reality.
Practical Philosophy and Theoretical Philosophy
Now, according to a primary classification, philosophy is of two kinds, for all the entities it deals with are either such actions and deeds whose existence lies within the scope of our will and power or such entities whose existence does not lie within the scope of our will. The knowledge which pertains to the entities of the first kind is called “Practical Philosophy” (Al-Hikmat al-Amaliyyah), and that which pertains to the entities of the second kind is called”Theoretical Philosophy” (Al-Hikmat al-Nazariyyah).
Branches of Practical Philosophy
Then, each of these two branches of philosophy is further sub-divided into three kinds:
For, “practical philosophy” can either deal with the good of the individual in which case it is called “ethics” (Tahdhib al-Akhlaq).
Or with the good of a group of individuals who live in the same house, in which case it is called “Domestic Economy” (Tadbir al-Manzil).
Or with the good of a group which lives in the same town or country, in which case it is called “Politics” (Siyasat al-Mudun). These are, then, the three branches of “Practical philosophy.”
Branches of Theoretical Philosophy
As for “theoretical philosophy”, it deals either with the characteristics of such entities as do not intrinsically need any substance for their physical or ideal existence, in which case it is called “Metaphysics” ilahiyat;
Or it deals with the characteristics of such entities as need a substance for their physical existence but not for their ideal existence, in which case it is called ”Mathematics” (Riadi);
Or it deals with the characteristics of such entities as need a substance both for their physical and ideal existence, in which case it is called “Physics” ‘ilm al-Tabi’ah. These are, then, the three branches of “Theoretical Philosophy”.
Branches of Wisdom or Philosophy (Hikmah)
Thus, we obtain these six branches of “Wisdom” or philosophy-namely:
Ethics (Tahdhib al-Akhlaq).
Domestic Economy (Tadbir al-Manzil).
Politics (al siyasah al madaniyah).
Metaphysics (ilahiyat).
Mathematics (Riadi).
Physics (‘ilm al-Tabi’ah).
Although there are many more subdivisions, yet the principal classification of philosophy is confined only to these.
The prime objective of Islamic shariah and branches of philosophy (Hikmah)
Now, we must understand that the real object of the Shariah is to discipline human beings in such a way that they may make the fulfillment of their obligations to the Creator as well as of their obligations to the creatures the means of gaining the pleasure of Allah. In fact, the injunctions of the Shariah with regard to these two duties yield the good of worldly life as well, and when they seem to go against worldly good, it always turns out that public good has been given precedence over individual good, or that the situation entailed a spiritual harm greater than worldly good which has been eliminated. All the same, the real object of the Shariah is the quest for the pleasure of Allah.
Why is Sharia not interested in mathematics and physics?
On the other hand, mathematics and physics have nothing to do with the duty of fulfilling one’s obligations to God or to the creatures. So, the Shariah has not dealt with these subjects as its proper object. If some topic of physics etc. has now and then been touched upon by the Shariah, it is only by way of an auxiliary instrument and as a proof of some argument in metaphysics, which, as we shall soon show, is one of the object of the Shariah. It is borne out by the fact that the physical phenomena have been referred to in the Holy Qur’an as:
لآيات لأولي الألباب
“Signs (of God) for those who possess understanding” (3: 119).
Thus, we are left with only one branch of theoretical philosophy, that is to say, metaphysics—and with all the three branches of practical philosophy. Since all of them are involved in the attainment of the aim mentioned above—that is, the fulfillment of the two kinds of obligations—, the Shariah has dealt with them fully. As for the perfect way in which the problems of practical philosophy have been expounded, even the followers of the Greek philosophers have had to admit that:
ان الشريعة المصطفوية قد قضت الوطر علي اكمل وجه و أتم تفصيل
“the Islamic Shariah has fulfilled this need in the most perfect manner and with all possible details.”
And, in the case of the problems of metaphysics too, a comparative study of the arguments on the two sides—Greek philosophy and Islamic Shariah — obliges the philosophers to make the same admission.
The division of practical philosophy by Islam
Thus, the first subject of discussion which properly comes within the scope of the Shariah is metaphysics (‘ilm al-ilahiyat), one sub-division of which is the “Science of Doctrines and Beliefs” (‘ I’lm al-‘Aqaid), dealing with topics like Revelation (Wahy), Prophethood (Nubuwwah) and Life after Death and the Day of Judgment (Ma’ad). The second subject of discussion is a practical philosophy which has been sub-divided by the Shariah into:
(a) the injunctions with regard to the relation between man and God—‘lbadat.
(b) the injunctions with regard to the relations between man and society–Mu’asharah.
(c) the injunctions with regard to the relations between one man and another–Mu’amalat.
(d) the injunctions with regard to the relation between a man and himself–Akhlaq.
In short, the sciences which properly belong to the Shariah are five—the four which we have just mentioned, and the Science of Doctrines and Beliefs. We do not propose to deal with all these five elements, but with only those things about which people with a Western education have sometimes come to feel doubt. Since these doubts are related to belief, the purpose of all our discussions would, in this sense, be to deal with only one element—namely, doctrines and beliefs. Although the proper order would have been to take up for discussion all the problems pertaining only to one of these divisions before turning to the problems of another kind, yet for the sake of making the discussion more attractive and delightful to the readers, it was found more suitable to treat all kinds of problems in a composite way. So, all that we have to say will, with the help of Allah, be presented in this form in the subsequent pages.
For this book, we have chosen the title ”Intimations” (lntibahat). These very intimations, in fact, form the main object of this book. Before dealing with the chief topics, we shall explain certain fundamental rules, which stand as first principles in relation to the topics of discussion. While discussing the main topics, we shall have occasion to refer to these rules from time to time, so that one can easily understand and accept what is being said. May the Almighty Allah help us!
ASHRAF ALI Thana Bhawan Muzaffar Nagar District
SOURCE: Answer to modernism, By Maulana Ashraf Ali Thanvi
1) The practice of Mut’ah, (Misyar) is responsible for corrupting the line of descent and destroying it. With the expiry of the period of Mut’ah, the woman gets out of the hand of the husband and is on her own. No one knows what she will do when she is pregnant. Besides, true, disciplinary observation of ‘Iddah, is possible with much difficulty even in a proper marriage then what can one say of mutah.
2) There is a very detestable possibility that if this practice is allowed to continue the Shari’ah approved marriage will be avoided because most people probably marry to satisfy their sexual urge.
3) If anyone recompenses only for the sexual relationship then he is not fit to be called a human being. It is a very shameful act and a sound heart does not like it. However, in spite of its extreme undesirability, it was allowed in the earlier period of Islam to accommodate those people who could not afford to marry while they had an ever powering sexual urge. It is like the permission given in times of extreme necessity of hunger for instance, a dead body is allowed for eating. Then it was abrogated forever because of its obnoxious nature.
Forbiddance of Temporary Marriage (Mut’ah – Misyar) seen in the Hadith
حدثنا محمد بن عبد الله ابن المنير حدثنا أبي عبد العزيزبن عمر حدثنا الربيع بن سبرة الجهني أن أباه حدثه أنه كان مع رسول الله ﷺ فقال يا أيها الناس اني كنت أذنت لكم في الاستمتاع من النساء ان الله قد حرم ذلك الي يوم القيامة فمن كان عنده منهن شيئ فليخل سبيلها ولا تأخذوا مما اتيتموهن، صحيح مسلم نووي
Sabrah al Juhani reported on the authority of his father that while he was with the Messenger of Allah ﷺ he said, “O people! I had permitted you to contract temporary marriage with women, but Allah has forbidden it (now) until the Day of Resurrection. So he who has any (woman with him with this type of marriage contract) he should let her off. And you should not take back anything of what you have given to them. (Muslim Hadith No. 3255)
حدثنا مالك بن اسماعيل قال حدثنا ابن أنه سمع الزهري يقول أخبرني الحسن بن محمد بن علي و اخره عبد الله من أبيه أن عليا قال لابن عباس أن النبي ﷺ نهي عن المتعة و عن لحوم الحمر الأهلية زمن خيبر ، بخاري و عن سفيان نهي عن النكاح المتعة فتح الباري
Sayyidina Ali (R.A) said to Ibn Abbas (R.A) that the Messenger of Allah ﷺ prohibited on the Day of Khyber the contracting of temporary marriage with women and the eating of the flesh of domestic asses. And it is transmitted by Sufyan that contracting of temporary marriage is already forbidden. (Bukhari)
Intuitive argument against rejection of Temporary Marriage (Mut’ah – Misyar)
Let every noble natured, sensible person, and every chief of his tribe decide for himself what would be the difference between marriage, if the latter was lawful. One does not feel disgraced in telling anyone of the marriage of his daughter or sister to anyone but will any nobleman let anyone know that his mother, daughters, and sisters contracted a certain number of temporary marriages? This argument is sure to non-plus any supporter of Mut’ah and it is certain that though these people accept greetings and congratulations on marriage (in the family), they will not tolerate similar greetings on the temporary marriages of their women relatives. So, this is an intellectual argument and we have already cited theoretical arguments above. Here are some more:
عن علي ابن أبي طالب رضي الله عنه أن النبي ﷺ نهي عن متعة النساء
Sayyidina ‘Ali (R.A) has said that the Holy Prophet ﷺ forbade the contracting of temporary marriage with women. This Hadith is confirmed by Tirmizi and others and all the Companions are agreed on the prohibition of Mut’ah. However, Ibn ‘Abbas (R.A) did confirm the legality of temporary marriage because of ancient national practice and habit but, after a few days, when he learned of the command of Shari’ ah. he relented from his stand and agreed that Mut’ah was disallowed. All the Hanafi, Shafae Maliki Hanbali the Ahl Hadiths and Sufis are agreed that Mut’ah is forbidden.
Why the difference between ‘iddah of widow and divorcee? When pregnancy can be determined immediately then why there is a long term of waiting period?
Answer
The waiting period of a widow is four months and ten days whether her husband has had a sexual intercourse with her or not.
Some people contend that this observation is mere obedience and intelligence has no say in the matter. But this contention is invalid because if it were a case of mere obedience then it would have been a form of worship, and we know that iddah, is not a mere act of worship because it is prescribed for all young and old, mentally sound and unsound, a Muslim and a Dhimmi (1). All of them are bound to observe the iddah, were they all are not obligated to observe the duties of worship. further, it is not necessary to form an intention when observing the iddah when worship is preceded by forming an intention. So, without a doubt, there are reasons for prescribing the iddah, or waiting period. With that in mind, these should be a firm intention to obey Allah with full faith which is tantamount to worship.
There are some reasons in it pertaining to meeting the rights of the spouse and children and of the husband of which we shall soon speak:
1) The first respect for the husband lines in remembering the ties that had existed between the two.
2) The second respect lines in being faithful in some ways to the agreement of a close relationship with him.
3) The third is the making known and removing doubts concerning lineage.
The right of the husband to respect and honor is worthy of observing even after his death. It tells us also that after the death of the Holy Prophet ﷺ these rights to respect and honor were retained in forbidding marriage with his widows. It is also forbidden because his wives in this world will continue to be his wives in the hereafter.
However, this is not for other people because no husband is respected in that manner (as the Prophet ﷺ was) and this right is not assured about them either.
Thus, if every woman was forbidden a second marriage after the death of her husband then it would have been much difficult for her. However, a second marriage is allowed but there are certain injunctions that must be obeyed to protect the right of the first husband.
In the Days of Ignorance, the people were very unfair in the restrictions they placed on a widow to respect her husband and honor the marriage ties. She was not allowed to contract another marriage for a full year or to go out of her house. Even then she was not without blame. Allah has been very Merciful and Kind in having favored with a concession that is not without wisdom behind it.
In the Islamic Shari’ah, the unjust and cruel pre-Islamic restrictions have been replaced and the woman now has to wait for four months and ten days with a wide range of wisdom behind it. This period is enough to reveal if the womb carries a child because the sperm stays there for forty days, then it turns into a clot of blood for forty days, and the child forms in another forty days. This process adds up to four months. After this period, the fourth stage is the blowing of the spirit into the body, which is estimated at ten days during which movement of the child will let the mother know of her pregnancy. This one reason why the period of ‘iddah, is as it is.
In short, the waiting period of a widow is fixed at four months and ten days. The four months have three stages and in this duration, Life is given to the child in the womb and it begins to move inside it. The additional ten days make the presence of a child move apparent because of its sure movements. Besides, this duration is half of the known period of pregnancy, and the woman’s state is very clear to everyone. In the case of a divorced woman, the waiting period is not linked to her feeling the child inside her body. Rather, her ‘iddah, is related to her menstruation. The widow’s period, as we have seen, is four months ten days.
The reason for the difference in the two waiting periods is that in the case of the divorced woman the owner of rights is alive and he knows his family and can assume such matters. So, it is possible that the woman is asked to mind whatever she is capable of knowing and her husband must trust her in this matter, and her waiting period is fixed accordingly. In the case of a widow, her husband is not alive and no one else can know the private condition of the woman as a husband would know. Hence, her iddah, is fixed to such a limit that everyone may know equally well the state she is in and that is the time in which the presence of a child is felt.
Let not anyone doubt from this difference that the iddah, of the divorced woman, should have been her first menstruation which is enough to reveal that she is not pregnant. As we have seen, the iddah, of a divorced woman is not fixed to determine surely whether she is pregnant but only to know that she is not and that is known from the first menstruation.
The classification of this doubt is that the aim is not merely to know the absence of pregnancy. That is one of the reasons for fixing the period of iddah, but these are other reasons for that and they depend on the rights that are linked to it:
1) One of these is the right of Allah that is obedience to His command and seeking His pleasure.
2) The next is the right of the husband who has given the divorce and that is to give him ample time to think over and reconcile with her either through revocation of divorce (ruj’at) or renewal of marriage.
3) The third right pertains to herself and it is the duty of the husband to provide her sustenance and living accommodation as long as she is in the waiting period.
4) The fourth right belongs to the child and it is make known his parentage so that he is not wrongly related to anyone else.
5) The next husband has the fifth right and it is to guarantee that he “does not waste his water on anyone else’s field”.
The Holy Prophet ﷺ has prescribed commandments for each separately. Thus in giving the rights of the husband a woman should not go out of the house either should the husband turn her out of the house. Besides, if the husband had given a revocable divorce and revokes it during the waiting period then the woman must not stand in the way of reconciliation.
Then, her right over the husband is that he provide her maintenance sustenance and lodging.
The right of the child must be respected by revealing his parents and relating him to his father and to nobody else. The right of the next husband (after second marriage) is that he should be allowed to have sexual intercourse with his wife, the marriage with him taking place after the absence of pregnancy is guaranteed lest thereby a child in the womb belonging to the former husband and an intercourse with the new husband would cause confusion of parentage.
Thus, the limit of three menstrual periods as iddah (for a divorced woman), is to guarantee fulfillment of all these rights together, some of these cannot be fulfilled after the first menstruation. Of the rights mentioned in the waiting period of a divorcee, some are common to the waiting period of a widow. These can be known by a little reflection. This clarification that we have made in the foregoing lines fulfills our promise to explain this thing later.
footnote: (1) Dhimmi : a non-Muslim living under the protection of an Islamic government. A Dhimmi should pay a tribute for security accord to him or her.
What is the sense in prolonging a woman’s waiting period when her pregnancy can be determined (by ultrasound, etc) on her first menstruation?
Answer
The waiting period (Iddah), is prescribed for certain reasons which are explained here:
1) One of these is the right of Allah that is obedience to His command and seeking His pleasure.
2) To ensure that a woman is not pregnant. This prevents the sperm of two men being carried by the womb at one time and causing confusion about the real father. If a waiting period is not prescribed, there would have been much mischief which Shari’ah aims at preventing.
3) The reason for setting a long ‘iddah period is to express the greatness, dignity and nobility of marriage.
4) The prolonged period is prescribed to allow sufficient time to the husband who has divorced her to give a second thought to his decision and retract and compromise with his wife. This is the right of the husband who has given the divorce and that is to give him ample time to think over and reconcile with her either through revocation of divorce (ruj’at) or renewal of marriage.
5) The ‘lddah, is prescribed to allow the woman to fulfill the rights of her husband. On the death of a husband, such behavior on her part displays her reaction and it is done by giving up self-adornment.
It is thus known that the purpose of the waiting period is not merely to find out pregnancy or otherwise. It is only one of the purposes and there are others too, which cannot be realized within the period of first menstruation of the woman.
Thus, the limit of three menstrual periods as iddah (for a divorced woman), is to guarantee fulfillment of all these rights together, some of these cannot be fulfilled after the first menstruation. Of the rights mentioned in the waiting period of a divorcee, some are common to the waiting period of a widow. These can be known by a little reflection.
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کوئی انسان خود اپنی مرض اور خواہش سے دنیا میں پیدا نہیں ہوا ہے ،اور نہ کوئی شخص اپنی خواہش اور مرضی سے دنیا سے واپس ہوتا ہے ، اس سے صاف ظاہر ہے کہ کوئی اور طاقت ہے جو انسان کو دنیا میں بھیجتی ہے ،اورایک مقررہ وقت کے بعد اسے واپس بلا لیتی ہے ، یہ کون سی طاقت ہے ؟
اس سلسلہ میں ایک نقطہ نظر یہ ہے کہ یہ سب اس فطرت کی کرشمہ سازی ہے جو پوری کائنات میں جاری وساری ہے ، جو لوگ خدا کا انکار کرتے ہیں اور ملحد ودہریہ ہیں ، کائنات کے وجود اوراس کے بقا کے سلسلہ میں ان کا یہی نقطہ نظر ہے ۔
دوسرا نقطہ نظر یہ ہے کہ فطرت کو پھر بھی ایک خالق کی ضرورت ہے ، جس نے مختلف چیزوں میں الگ الگ صلاحیتیں رکھی ہیں ، ایسا کیوں ہوا کہ آگ جلاتی ہے اورپانی ٹھنڈک دیتا ہے ؟ایسا بھی ہوسکتا تھا کہ آگ ٹھنڈی ہوتی اور پانی گرم ہوتا ، گلاب کی فطرت میں سرخی اور موتیے کی فطرت میں سفیدی رکھی گئی ، بکری ایک مسکین طبیعت جانور ہے اور شیر درندہ صفت ، یہ اختلاف فطرت کیوں ہے ؟پھر اگر زندگی اور موت فطرت کے تابع ہوتی ہر شخص کو ایک متعینہ وقت پر ہی موت آتی ، ہر شخص ایک مقررہ وقت پر ہی باپ بنتا ، لیکن ایسا نہیں ہے ۔
اس سے معلوم ہوا کہ اس قانون فطرت کا بھی کوئی خالق ہے ، جس کے سامنے فطرت سر تسلیم خم کیے ہوئے ہے اور پل پل اس کے حکم کی تابع دار ہے، اسی اَن دیکھے وجود کا نام ’’خدا‘‘ہے ، خدا کے ماننے والوں کے مقابلہ ،خدا کے انکار کرنے والوں کی تعداد ہمیشہ معمولی اورانگلیوں پر قابل شمار رہی ہے ، اس سے معلوم ہوتا ہے کہ خدا کا یقین بجائے خود فطرت انسانی کا ایک حصہ ہے ، دنیا میں جتنے مذاہب پائے جاتے ہیں ، قریب قریب یہ ان سب کے درمیان قدرمشترک ہے ۔
دو متضاد چیزیں بیک وقت درست نہیں ہوسکتیں
جو لوگ خدا پر یقین رکھتے ہیں وہ اس بات کو بھی ماننے پر مجبور ہیں کہ ان کو اسی طریقہ کو اپناناچاہیے جو خدا کی طرف سے ان کے لیے مقرر کیا گیا ہو،کیونکہ جو کسی مشین کو بناتا اور وجود میں لاتا ہے اسی کی ہدایت کے مطابق وہ چیز استعمال بھی کی جاتی ہے ، خدا کے بتائے ہوئے طریقہ زندگی کا نام ’’دین‘‘ہے ،اوراسی کو لوگ ’’مذہب ‘‘سے بھی تعبیر کرتے ہیں،اس میں کوئی شبہ نہیں کہ دو متضاد چیزیں بیک وقت درست نہیں ہوسکتیں ،اگر کوئی شخص یہ کہے کہ دن ورات ایک ہی ہے ، روشنی اور اندھیرا جداگانہ حقیقتیں نہیں ہیں ، میٹھا اور نمکین ایک ہی سکہ کے دو رخ ہیں ،تویہ بات یقینا سچائی کے خلاف ہوگی ، یہ تو کہا جاسکتا ہے کہ اگر کسی کو میٹھا پسند ہو تو نمکین پسند کرنے والوں کو برا بھلا نہ کہے ، اگر کسی کو اندھیرا بھاتا ہو تو وہ روشنی پسند کرنے والوں سے الجھے نہیں ، لیکن یہ کہنا کہ روشنی اور اندھیرا دونوں کی حقیقت ایک ہی ہے ، یقینا ایک خلاف عقل اور خلاف واقعہ بات ہوگی۔
وحدت ادیان -ایک دھوکہ
اسلام کا نقطہ نظر یہ ہے کہ اصل دین ایک ہی ہے ، اسی دین کو لے کر پہلے انسان حضرت آدم علیہ السلام اس کائنات میں اترے،اسی کی دعوت حضرت نوح اور حضرت ابراہیم علیہما السلام نے ، اسی نعرہ حق کو حضرت موسی اور انبیاء بنی اسرائیل علیہم السلام نے اپنے اپنے عہد میں بلند فرمایا ، ہر قوم اور ہرزبان میں اسی صراط مستقیم کی سوغات لے کر انبیاء پہنچے جس کا سلسلہ آخری پیغمبر جناب محمد رسول اللہ ﷺ پر مکمل ہوا
ان الدین عند اللہ الاسلام
اس لیے اسلام ’’وحدت دین‘‘ کا قائل ہے نہ کہ ’’وحدت ادیان ‘‘کا ، خدانے کھانے کے لیے الگ نالی بنائی ہے اورسانس لینے کے لیے الگ نالی ، اگر کوئی شخص سانس کی نالی میں کھانے کا لقمہ رکھ دے ،تواس کی جان کے لالے پڑجائیں گے ، اسی طرح نجات کی طرف لے جانے والا راستہ ایک ہی ہے ، یہ کہنا کہ ’’راستے الگ الگ ہیں اور منزل ایک ہی ہے‘‘ ،بظاہر ایک اچھا نعرہ معلوم ہوتا ہے ، لیکن اس کا حقیقت سے کوئی تعلق نہیں ، یہ ایسے ہی ہے جیسے کوئی شخص کہے کہ تمام دواؤں کا ایک ہی اثرہوتا ہے ۔
جو لوگ مذاہب کے بارے میں ایسی باتیں کہتے ہیں وہ دراصل مذہب کے معاملہ میں سنجیدہ نہیں ہیں ، جو لوگ ایک خدا کو مانتے ہوں ، جو تین خداؤں پر یقین رکھتے ہوں اور جو تین کروڑ خداؤں کے سامنے سرجھکاتے ہوں ، یہ سب برابر کیسے ہوسکتے ہیں اورکیوں کر سوچاجاسکتا ہے کہ بیک وقت یہ تمام باتیں درست ہوں گی ؟جن لوگوں نے خدا کی طاقت کو مختلف لوگوں کے درمیان تقسیم کردیا ہے اورجن کے نزدیک خدا قادر مطلق ہے ، اس کی طاقت میں کوئی شریک وسہیم نہیں ، یہ دونوں سچائی پر کیسے ہوسکتے ہیں ؟اس لیے یہ کہنا کہ ’’تمام مذاہب حق ہیں ، راستے الگ الگ ہیں اورمنزل ایک ہی ہے‘‘ ، اپنے آپ کو اور دوسروں کو دھوکہ دینے کے مترادف ہے ۔
ایسی صورت میں ہر مذہب کو اپنے ماننے والوں اور نہ ماننے والوں کے لیے کوئی نہ کوئی تعبیر اختیار کرنی ہوتی ہے ، اس تعبیر کے لیے ایک طریقہ تو یہ ہے کہ جو دوسرے مذہب پر یقین رکھنے والے لوگ ہیں ، ان کے لیے اہانت آمیز لفظ استعمال کیا جائے ، جیسے ہندومذہب کی بعض کتابوں میں غیر ہندو کے لیے ’’ملیچھ‘‘(ناپاک) کا لفظ استعمال کیا گیا ہے ، ظاہر ہے کہ یہ دوسروں کے لیے اہانت آمیز تعبیر ہوگی ، دوسری صورت یہ ہے کہ ایک تعبیر اس مذہب کے ماننے والوں کے لیے ہو اورایک اس کے نہ ماننے والوں کے لیے ، جس کا مقصد ان کے نقطہ نظر کا اظہار ہو ،اکثرآسمانی کتب میں یہی صورت اختیار کی گئی ہے ، جیسے حضرت موسی علیہ السلام پر ایمان لانے والوں کو یہودا کی نسبت سے ’’یہودی ‘‘، اور حضرت عیسی علیہ السلام پر ایمان رکھنے والوں کو حضرت عیسی کی نسبت سے’’ عیسائی ‘‘کہاگیا اور تورات وانجیل میں اس زمانے کے اس دین حق پرایمان نہ رکھنے والوں کے لیے ’’کافر‘‘کا لفظ استعمال کیا گیا ،اور اس انکار کو ’’کفر‘‘ کہا گیا ۔
لفظ ’’کفر‘‘ کا مطلب اور قرآن کریم میں اس کا استعمال
یہی تعبیر آخری ، مکمل اورمحفوظ کتاب ہدایت قرآن مجید میں بھی اختیار کی گئی ہے ، جو لوگ اس کی تعلیمات پر یقین رکھنے والے ہیں ان کو ’’مسلم‘‘ یا ’’مؤمن‘‘ کہا گیا ، یعنی احکام اسلام کو ماننے والا اوراسلامی تعلیمات پر یقین رکھنے والا اوراس کے انکار کو ’’کفر‘‘ کے لفظ سے تعبیر کیاگیا،چنانچہ قرآن مجید میں دین اسلام سے انحراف اور اس انحراف پر یقین رکھنے والوں کے لیے مختلف صیغوں میں ’’کفر‘‘اور ’’کافر‘‘ کا 494 بار استعمال کیا گیاہے ، مگر یہ کوئی نئی تعبیر نہیں ہے ۔
عربی زبان میں ’’کفر‘‘ کے اصل معنی چھپانے کے آتے ہیں ،اسی لیے رات کے لیے بھی ’’کافر‘‘کا لفظ استعمال کیا گیا ہے کہ وہ بھی اپنے پردہ ظلمت میں لوگوں کو چھپاتی ہے ،کاشتکار چونکہ بیج کو زمین کی تہہ میں چھپاتا ہے ،اس لیے عربی زبان میں ’’کاشت کار‘‘ کو بھی بعض اوقات ’’کافر‘‘ سے تعبیر کیا جاتا ہے (مفردات القرآن 559/2) غالبا اسی مناسبت سے یہ لفظ سمندر اور اندھیرے بادل کے لیے بھی استعمال ہوا ہے (القاموس المحیط605) کہ سمندراپنی تہوں میں کتنی ہی جمادات ونباتات کو چھپائے ہوئے ہے اور گھنابادل دھوپ اورفضا میں پائی جانے والی چیزوں کے لیے حجاب بن جاتا ہے ، اور جو شخص ناشکرا اورجذبہ شکر سے عاری ہو وہ گویا اپنے محسن کی طرف سے آنے والی نعمت کو پردہ خفا میں رکھ دیتا ہے ، اس لیے ناشکری کے لیے بھی ’’کفر‘‘ کی اصطلاح استعمال ہوئی ، خود قرآن مجید میں بھی یہ لفظ اسی معنی میں استعمال ہوا ہے (مفردات القرآن559/2)
کسی بھی زبان میں ایک لفظ کا جو حقیقی معنی ہوتا ہے ،وہ براہ راست اور بالواسطہ مناسبتوں کی وجہ سے نئے نئے پیکر میں ڈھلتا رہتا ہے ، ناشکری میں نعمتوں سے جحود وانکار کا معنی پایا جاتا تھا ، اسی مناسبت سے ’’کافر‘‘ کا معنی مطلق انکار کرنے والا قرارپایا،اورجو لوگ اسلامی عقیدہ اور نظام حیات کو نہ مانتے ہوں ان کے لیے ’’کافر‘‘اوران کی انکاری فکرکے لیے ’’کفر‘‘ کا لفظ استعمال ہونے لگا
قرآن مجید میں بھی غیر مسلموں کے لیے ’’کافر‘‘ کا لفظ اسی معنی میں استعمال ہوا ، علمائے یہود سے کہا گیا کہ تم اسلام کے اولین منکر نہ بن جاؤ
ولا تکونوا اول کافربہ
قرآن نے ایک موقع پر حج کو فرض قرار دیتے ہوئے کہا ہے کہ جو اس کو نہ مانے تو اللہ تعالی کو کوئی پرواہ نہیں
ومن کفر فان اللہ غنی عن العالمین
مشرکین مکہ آخرت کے جزا وسزا کے منکر تھے،چنانچہ ان کے انکار آخرت کو قرآن میں اس طرح تعبیر کیا گیا
وھم بالآخرۃ ھم کافرون
یہاں ’’کفر‘‘کے معنی انکار اورتسلیم نہ کرنے کے ہی ہیں ، قرآن نے قیامت کا نقشہ کھینچتے ہوئے کہا ہے کہ اہل دوزخ جب شیطان پر لعنت ملامت کریں گے تو شیطان نہایت ڈھٹائی سے کہے گا کہ تم نے جو مجھ کو خدا کا شریک ٹھہرایا تھا ، میں اس کا انکار کرتا ہوں ،اس انکار کو قرآن نے ’’کفر‘‘ کے لفظ سے تعبیر کیا ہے
انی کفرت بما اشرکتمون من قبل
اسی طرح حضرت موسی علیہ السلام پر ایمان لانے اورسحر کا انکار کرنے والے کے توحید سے منکر ہونے کو لغوی معنی میں ’’کفر‘‘ سے تعبیر کیا گیا ہے
ولما جائھم الحق قالوا ھذا سحر وانا بہ کافرون
دیکھیے !یہاں شرک کے انکار کو نہیں ، بلکہ توحید کے انکار کو ’’کفر‘‘کے لفظ سے تعبیر کیا گیا ، گویا لغت کی رو سے ’’کفر‘‘کے معنی چھپانے ، ناشکری کرنے ، انکار کرنے اورنہ ماننے کے ہوئے۔
لفظ’’کفر‘‘نقطہ نظر کا اظہار ہے
قرآن نے جو اسلام نہ قبول کرنے والوں کو ’’کافر‘‘کہا ہے ، وہ اسی معنی میں ہے کہ یہ شخص اسلامی تعلیمات کا انکار کرتا ہے ، گویا ’’کافر ‘‘کے معنی ’’غیر مسلم ‘‘کے ہوئے ، جیسے کوئی شخص ہندونہ ہو تو اس کو’’ غیر ہندو ‘‘،اورعیسائی نہ ہو تو اس کو’’ غیر عیسائی‘‘ کہا جاتا ہے ، اسی طرح جو شخص اسلام کو نہ مانتا ہو اسے ’’غیر مسلم ‘‘کہا جائے گا، عربی زبان میں اس مفہوم کو ادا کرنے کے لیے ’’کافر‘‘کا لفظ ہے ، یعنی ایسا شخص جو خدا کو ایک نہ مانتا ہو اوراسلامی افکار ومعتقدات کا قائل نہ ہو ، اس میں نہ کوئی خلاف واقعہ بات ہے ، نہ کسی کی اہانت ہے ، نہ نفرت وعداوت کا اظہار ہے ، اگر کسی غیر مسلم کو مسلمان زبردستی ’’مسلمان ‘‘ کہتے ، جیسا کہ ہمارے ہندو بھائی ان لوگوں کو بھی ہندو کہنے پر مصرہیں ،جو پوری وضاحت وصراحت اوراصرار کے ساتھ اپنے ہندو ہونے کا انکار کرتے ہیں ، تویہ یقینا ان کی توہین کی بات ہوتی ، پس حقیقت یہ ہے کہ اگر اس لفظ کے معنی پر غور کیا جائے تو جن لوگوں کے لیے یہ تعبیر اختیار کی جارہی ہے ، ان کے لیے یہ تعبیر محض ان کے نقطہ نظر کا اظہار ہے ، نہ کہ یہ عداوت ونفرت پر ابھارنے والی تعبیر ہے ۔
کیا ایک کافر کے لیے لفظ ’’کفر‘‘ میں توہین اور تمسخر ہے؟
پھر غور کیجیے کہ قرآن مجید میں زیادہ تراہل مکہ کو ’’کافر‘‘کے لفظ سے مخاطب کیا گیا ہے ،اگر اس تعبیر میں توہین اورتمسخر مقصود ہوتا توعرب جو اس زبان کے رمز آشنا اورذوق ادب کے حامل تھے ، وہ اس پر معترض ہوتے ، لیکن اہل مکہ کی طرف سے کوئی ایسا احتجاج سامنے نہیں آیا،بلکہ خود غیر مسلم اپنے کافر ہونے کا اقرار واعتراف کرتے تھے اور کہتے تھے کہ تم جو پیغام لے کر آئے ہو ہم اس سے نفرت کرتے ہیں
انا بما ارسلتم بہ کافرون
عجیب بات ہے کہ اس وقت اسلام کے خلاف مغربی میڈیا اور سنگھ پریوار نے جو بے جا شورش شروع کررکھی ہے ، وہ ایسی تیز آندھی کی طرح ہے کہ اس میں ارنے والے خس وخاشاک کو بھی لوگوں نے گل وثمر سمجھ رکھا ہے اوردنیا آنکھ بند کرکے اس پر آمین کہتی جاتی ہے ، سنگھ پریوار کے لوگ تو اپنے تعصب اور جہالت میں اس قسم کی بے معنی باتیں کہتے ہی رہتے ہیں ، پچھلے دنوں بمبئی کی ایک عدالت کا جو فیصلہ سامنے آیا ، وہ نہایت حیرت کا باعث ہے کہ اس لفظ کے اصل معنی مقصود کو سمجھے اوراس کی مناسب تحقیق کیے بغیراس کو توہین آمیز اور نفرت انگیز تعبیر قرار دے دیا گیا ، کسی مسلمان کو ’’کافر‘‘کہنا تویقینا اس کی توہین ہے ،کیونکہ یہ اس دعوی اسلام کو جھٹلانے کے مترادف ہے ،لیکن جو شخص مسلمان نہ ہو اس کو کافر کہنا ایک سچائی کااظہار ہے نہ کہ توہین ۔
حوالہ: اسلام اور جدید فکری مسائل، از مولانا خالد سیف اللہ رحمانی
اسی موضوع پر مزید پڑھنے کے لیے نیچے دیے گئے لنک پر کلک کیجیے
At the beginning of the Twentieth Century, two great world wars took place with so brutality that history had never witnessed such bloodiest wars before. It was recorded as a never-to-be-forgotten chapter of history. This war had engulfed most parts of the world from America to Japan, the farthest region of the east. It was a so long and bloody battle that thousands of civilians and innocent people, besides soldiers, were massacred. Cities and villages were destroyed. Greenfields, farms, crops, and trees were ruined. Well! Every rise has a fall.
When humanity seemed to vanish from the surface of the earth and craziness of war reached its climax, once again, humanity emerged out of ferocity. From all corners of the world fair-minded and peace-loving people assembled and vociferously raised a voice together to restructure such an institution of fundamental human rights as would stop genocide and would guarantee peace and security even during wars. It was December 1948, General Assembly in the United Nations succeeded to get the first charter of human rights passed. This is how the dream came to be true. But sadly this charter was nothing more than a plaything. For, the member countries have full freedom whether or not they should sign on this charter. Secondly, a common individual is not granted a right to file a case into the International Court.
However, it was a good effort. If this charter had been honestly implemented, the whole of human beings would have been greatly benefited with showers of its grace and blessing in abundance. Alas! Such was not the case. The reason is that UNO is itself a voluntary organization. On the other hand, many countries of the world have formulated their own criterion of human rights based on their own choice and will. It was clearly noticed that United Nations felt powerless in case of Bosnia the central place of Europe in the near past. On 30th November in 2003, when General Assembly of UNO got a bill passed to declare racial discrimination to be a punishable crime, America and Britain strongly opposed this bill. Though they are the lawmakers, but their opposition shows that fundamental human rights have no value in their own sight. To tell the truth, the developed countries try to exploit the backward and underdeveloped states by imposing the charter of human rights on them. Thus the image of Muslims has been deliberately tarnished in such a way that people think that Musalman (Muslim) is synonymous with terrorist. Also, they think that there is no scope of human rights in Islam, while the truth is otherwise. The basic Human Rights have been clearly spelt out in the Quran and the Hadith.
The last sermon delivered by the Messenger of Allah on the occasion of Farewell Pilgrimage is, in the true sense, a real charter of human rights. This sermon imparts us the concept of brotherhood, human equality, and unanimity between crime and punishment. It prohibits economic exploitation. The prophet said:
“O mankind! Your Lord is one and you have but one father. You are the children of Adam and Adam was made of clay. No Arab has any preference over a Non-Arab, no Non-Arab has preference over an Arab, the white has no preference over the black, and the black has no preference over white, save piety. Behold! all the usages and customs of pagan past and pre-Islamic days are trampled under my feet. Only Sadana (Office of providing water for pilgrims) and Siqaya (Custody of Kaba) would remain as it is.”
Retaliation of intentional killing is Qisas life for life. Killing someone with a staff or stone is similar to that of intentional killing. Its blood money is a hundred camels. Whosoever demands more, will be from amongst people of pre-Islamic days. O! People of Quraish, behold! lest you should come before Allah in such a condition that you have borne the burden of others, while other should come with provisions for the life hereafter. If it happened so, I would be of no good to you. O Quraish! Allah has reduced your false vanity and pride to naught and has left no scope of boasting about past glories of your ancestors.
Your lives and your property and your honor shall remain sacred to the Day of Resurrection like this day, this month and this city. A Muslim is the brother of another Muslim. It is not lawful for you to take anything from the property of a Muslim save by his consent. Every claim for blood vengeance is now abolished to the Day of Judgment. And the first claim of blood-vengeance that I remit is that of Ibn Rabi’a.b.al Harith b. Abdul Muttalib who was suckled among Ibn Laith and killed by Hudhayl. The usury of the pagan past is abolished and Allah has commanded that the first one to be abolished is that of Abbas b. Abdul Muttalib.
Fear Allah concerning women. Verily you have taken them under Allah’s security and have made their persons lawful up to you by Allah’s word. It is incumbent upon them that they must not bring into your houses anyone whom you dislike but if they do that then you have the authority to chastise them, yet not severely. You are responsible for providing them with their food and clothing in a fitting manner.
To those of your servants, who please you, give to eat what you eat yourself, and clothe them as yourself; but those who do not please you part with them; and punish, not Allah’s creatures.
Lo! Obey your Ameer (Commander) though a Negro slave is put into authority over you in order to establish the Book of Allah upon you.”
These and many other Human Rights emphasized in the Islamic teachings, if strictly and faithfully adhered to, can change the face of the human world, even in our times, and render the contemporary human life free from miseries and misfortunes.
The apostle commanded the people to treat as inviolable and sacrosanct the life, honor, and property of every man- as warranted by all religions – and declared that usages and customs of pagan past were trampled under his feet. The apostle dwelt in his sermon upon the rights of women and slave; threw light on the mutual obligations of the husband and wife, bade the people deal kindly, and provide food and clothing to their spouses in a fitting manner. Here it is important to note that Islam did not let these rights to be preserved on papers only rather it presented a practical example before the world by helping the poor and the weak and exalting the rank of downtrodden people.
Further, in the books of Fiqh, (Islamic Jurisprudence) human rights have been clearly thrown light upon, and a perfect constitution of Human Rights has been formed in full consonance with the Holy Quran and Hadith in so clear terms that one would hardly find such an example anywhere else. Islam has given so due importance to human rights that it does connect them with the concept of life hereafter and accountability to Allah. No doubt, this concept makes us more serious and sensible about these rights. Today, if the world sincerely wants to protect Human Rights, it must consider Islamic doctrines about these rights. Islam is not meant as an inherited property for a particular community, rather it is a universal trust meant for the whole of human beings.
الحمد لله نحمده ونستعينه ونستغفره ونتوب إليه، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا من يهده الله فلا مضل له ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله. أوصيكم عباد الله بتقوى الله وأحثكم على طاعته وأستفتح بالذي هو خير. أما بعد أيها الناس اسمعوا مني أبين لكم فإني لا أدري لعلى لا ألقاكم بعد عامي هذا في موقفي هذا. أيها الناس إن دماءكم وأعراضكم حرام عليكم إلى أن تلقوا ربكم كحرمة يومكم هذا في شهركم هذا في بلدكم هذا – ألا هل بلغت اللهم فاشهد، فمن كانت عنده أمانة فليؤدها إلى من ائتمنه عليها. وإن ربا الجاهلية موضوع ولكن لكم رؤوس أموالكم لا تظلمون ولا تظلمون وقضى الله أنه لا ربا. وإن أول ربا أبدأ به عمي العباس بن عبد المطلب. وإن دماء الجاهلية موضوعة، وإن أول دم نبدأ به دم عامر بن ربيعة بن الحارث بن عبد المطلب وإن مآثر الجاهلية موضوعة غير السدانة والسقاية والعمد قود وشبه العمد ما قتل بالعصا والحجر وفيه مائة بعير، فمن زاد فهو من أهل الجاهلية – ألا هل بلغت اللهم فاشهد. أما بعد أيها الناس إن الشيطان قد يئس أن يعبد في أرضكم هذه، ولكنه قد رضي أن يطاع فيما سوى ذلك مما تحرقون من أعمالكم فاحذروه على دينكم، أيها الناس إنما النسئ زيادة في الكفر يضل به الذين كفروا يحلونه عاماً ويحرمونه عاماً ليوطئوا عدة ما حرم الله فيحلوا ما حرم الله ويحرموا ما أحل الله. وإن الزمان قد استدار كهيئته يوم خلق الله السماوات والأرض، وإن عدة الشهور عند الله اثنا عشر شهراً في كتاب الله يوم خلق الله السماوات والأرض، منها أربعة حرم ثلاثة متواليات وواحد فرد: ذو القعدة وذو الحجة والمحرم ورجب مضر الذي بين جمادى وشعبان – ألا هل بلغت اللهم فاشهد. أما بعد أيها الناس إن لنسائكم عليكم حقاً ولكم عليهن حق. لكم أن لا يواطئن فرشهم غيركم، ولا يدخلن أحداً تكرهونه بيوتكم إلا بإذنكم ولا يأتين بفاحشة، فإن فعلن فإن الله قد أذن لكم أن تعضلوهن وتهجروهن في المضاجع وتضربوهن ضرباً غير مبرح، فإن انتهين وأطعنكم فعليكم رزقهن وكسوتهن بالمعروف، واستوصوا بالنساء خيراً، فإنهن عندكم عوان لا يملكن لأنفسهن شيئاً، وإنكم إنما أخذتموهن بأمانة الله واستحللتم فروجهن بكلمة الله فاتقوا الله في النساء واستوصوا بهن خيراً – ألا هل بلغت….اللهم فاشهد. أيها الناس إنما المؤمنون إخوة ولا يحل لامرئ مال لأخيه إلا عن طيب نفس منه – ألا هل بلغت اللهم فاشهد. فلا ترجعن بعدى كافراً يضرب بعضكم رقاب بعض، فإني قد تركت فيكم ما إن أخذتم به لن تضلوا بعده: كتاب الله وسنة نبيه، ألا هل بلغت … اللهم فاشهد. أيها الناس إن ربكم واحد وإن أباكم واحد كلكم لآدم وآدم من تراب أكرمكم عند الله اتقاكم، وليس لعربي على عجمي فضل إلا بالتقوى – ألا هل بلغت….اللهم فاشهد قالوا نعم – قال فليبلغ الشاهد الغائب. أيها الناس إن الله قد قسم لكل وارث نصيبه من الميراث ولا يجوز لوارث وصية، ولا يجوز وصية في أكثر من ثلث، والولد للفراش وللعاهر الحجر. من ادعى إلى غير أبيه أو تولى غير مواليه فعليه لعنة الله والملائكة والناس أجمعين لا يقبل منه صرف ولا عدل.
