Saturday, August 22, 2015

Q&A: Ruling on working with Network Marketing companies by Sheikh Ata' Abu Rashta

Bismillahi Al-Rahman AlRaheem
Answers to the Questions:
(( Ruling on Working with ‪#‎Network_Marketing_Companies‬))
To Zdig For'Allah and Houssem Eddine
Question by Zdig For'Allah
Our respected Sheikh, As-Salaam Alaikum Wa Rahmatullah Wa Barakatuhu, my question is regarding the rule of working with network marketing companies, Barak Allahu feek and protect you to support the dawah.
Question by Houssem Eddine:
As-Salaam Alaikum Wa Rahmatullah Wa Barakatuhu, I would like to ask about the ruling on Q-net company based on the idea of network marketing, with the knowledge that the sales in this company is carried through marketing the products in a network, and the more clients a salesperson gets into the network increases his commission, even if he does not put effort to sell. For example, if the person No. 100 carries out the sale, then the founder of the network receives money, although he has not put in any significant effort, but he receives it only because he is the founder or is one of the parties of the sales network. Please provide us with the answer because this type of sale has spread rapidly in nearly all of the Islamic country including the Arabic countries.

Wa Alaikum As-Salaam Wa Rahmatullah Wa Barakatuhu to both of you,
Your questions are about the same subject, and although you did not provide details of the‪#‎subject‬, but this kind of selling is widespread. I have received questions about it from more than one area, and I will mention some of the questions that came from Southeast Asia and Central Asia to clarify the picture, then I will respond to this type of sale:

1. Question from Southeast Asia:
“A trading company for health products dealing with its customers as follows:
If a customer bought a health product he gets the right to take the commission on two buyers he brings to the company. Once they buy a health product of the company, each one of them has the right to bring two customers and take commission for that, in addition to the right of the first buyer to take additional commission for the four who were brought by the two customers brought by the first customer. And so on and so forth. Is this permissible?” End.

2. Question of Central Asia:
“We have business transactions of the Quest Net company, which are as follows:
"The Quest Net ‪#‎Network‬ has products, and requires anyone who wants to market their products to buy something from these products, and then after their purchase of products, they have the right to also bring others to buy from it for a commission for those they bring. If he was able to bring six customers to buy its products, the company will pay him a commission of 250 ‪#‎dollars‬, and then the process trickles down. For example, the first marketing customer brings two to buy products from the company, then each of these two customers bring two customers, the total is six, the first marketer receives 250 dollars, the other two marketers receive nothing until each and every one of them bring six buyers, and then each receive 250 dollars, and the first marketer gets 500 dollars for the fact that all of them are his ‪#‎followers‬ to buy products ...
If the buyer wants to market the company's products, he would receive a fortune! This is the motive behind the incentive purchase of the company's products, i.e. the expectation of attaining a fortune, and not the desire to buy the products, since the value of the product is not worth the tenth of the price set by the company for this product.

But if the buyer was not able to market the products, i.e. to bring buyers to buy from the company, then the product remains in his hand which he bought for an expensive price, without taking any money from the company. This leads to depriving the buyers who are not able to bring others or who are in the last row of buyers. In ‪#‎Central_Asia‬ many operate in this manner. Is this transaction permissible?" End.
It is clear that the issue is the same with a different number of customers that entitles the marketer who brought them to get a commission for, there was a question from Southeast Asia and Central Asia, no doubt that this is the reality of both your questions, and the answer for them is one, and because the question of Central ‪#‎Asia‬ is the most comprehensive, I will focus on it in the answer:

After considering the reality of the Quest Net company, with its different methods of transactions, and even though the idea is the same, which is that the company deals with marketers who will bring buyers "customers," for it and it will give them a commission in return, under certain conditions, i.e. they are brokers to the company, who bring buyers and take a commission in return ...and from analysing the reality of this transaction shows the following:

First, this type of companies deal with this network of marketing for several products, these companies require from those who market its ‪#‎products‬ to buy something from these products, and then it gives him the right to bring customers to it, in return for a commission, "i.e which makes him a broker for the company who brings buyers and takes commission for that." It does not give him a commission until he brings six of the buyers, according to the question of Central Asia, and until he brings two customers according to the question of the other region, i.e. according to the program prepared by the company for this purpose.
In other words, the first buyer takes a commission for the two, "or six" whom he‪#‎brought‬ plus another commission for the four customers brought by the first two, or six brought by the first two ...

Marketing continues "brokering" in such a sequence in the form of brokerage or marketing network.
Secondly, this type of trading business is contrary to Islam, and here is the explanation:

1. The company requires the marketer to purchase their products to have the right to become its broker, for a commission, i.e. he brings clients and takes commission in return, whether the commission is after he brings six buyers or after bringing two buyers.

This means that the purchase contract and the brokerage contract are two contracts in a single contract, or two transactions in a single transaction, because each is a condition of another. This is haram.
«نَهَى رَسُولُ اللهِ عَنْ صَفْقَتَيْنِ فِي صَفْقَةٍ وَاحِدَةٍ»
The “Messenger of Allah (saw) has forbidden two transactions in one transaction” (Extracted by Ahmad on the authority of Abdul Rahman bin Abdullah bin Masood from his father). It is as if I tell you: If you sell for me, I will hire from you or become your broker or buy from you ... etc. It is clear that this is the reality according to the question, selling and brokerage are in one contract, i.e. the obligating of purchasing from the company is a condition for the brokerage, i.e. marketing for a ‪#‎commission‬ for buyers brought for the company.

2. The brokerage is a contract between the seller and those who bring the customers, and the brokerage commission in this contract must be for the person who brings them to the company, and not for the one brought by others. As the brokerage commission is in the transaction of the company mentioned. The broker “marketer” takes it, in return for customers he brings to buy from the company, as well as the ones brought by others; this is‪#‎contrary‬ to the brokerage contract.

3. The purchase price from the company is accompanied by exuberant injustice, that the buyer is aware of, however, it is not free from deception as a result of the "twisted" methods used by the company to promote its ‪#‎business‬so that it leads the buyer to pay the high price for the company’s product, which cost a small fraction price ... 

And all because of what the company promotes of a bright future for the buyer because he will have the opportunity to market the company's product for a commission for the buyers he bring to the company, as well as for the buyers that his first customer will bring!

When the buyer fails to bring buyers, especially those in the last chain of the buyers, he will be entrapped by deception, and loses the high price he paid for the product which is not worth the tenth of the payment! Deception is forbidden in Islam. 
The ‪#‎Messenger‬ of Allah (saw) said, «الخَدِيعَةُ فِي النَّار»ِ “Deception leads to the fire ...” (Extracted by Bukhari on the authority of Ibn Abi Awfa). 
The Messenger of Allah (saw) said to the man who deceives in sales: «إِذَا بَايَعْتَ فَقُلْ لاَ خِلاَبَةَ»“If you sell and buy then say no Khilabah” Narrated by Bukhari from Abdullah ibn Umar (ra), and Khilabah is deception. This is the literal text of the hadeeth and it meaning shows that deception is forbidden.

Thus, this transaction is not permitted in Shariah.
In summary, the transaction of the ‪#‎Quest‬ Net company in the manner explained in the questions violates the Shariah, I ask Allah (swt) to help us with His ‪#‎grace‬ and virtues to establish the ‪#‎Khilafah‬ and to implement the economic system in Islam, which shows the pure and transparent ‪#‎economic‬ transactions that provide a comfortable living and tranquil life to all its citizens and Allah is Mighty and Wise.

Wa Alaikum As-Salaam Wa Rahmatullah Wa Barakatuhu

Your brother,
Ata Bin Khalil Abu Al-Rashtah

4 Dhul Qiddah 1436 AH
19 August 2015 CE

Thursday, July 30, 2015

Q&A: Qadaa’ Wal Qadar (Divine Fate and Destiny)

Assalaamu Alaikum Wa Rahmatullah Wa Barakaatuhu
In the book At Tayseer Fi Usool At Tafseer [page 44 Arabic version]:
“Or through definite transmission (Naqli) from Allah سبحانه وتعالى in His Holy Book or from His Messenger ﷺ in his Mutawatir Hadith; like the belief in the Unseen, the Angels, the previously sent down Books, preceding Prophets, the Last Day and Qadar, its good and bad. Allah Almighty says in Surat An Nisa’ verse 136:
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
“O you who have believed, believe in Allah and His Messengers and the Book that He sent down upon His Messengers and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His Books. His messengers. And the last Day has certainly gone far astray.”
 The Prophet peace and prayers upon him said in his response to the question by Jibreel (as) regarding Iman in the Hadith:
«أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر والقدر خيره وشره من الله تعالى»
“To believe in Allah and His Angels and His Books and His Messengers, and the Last Day and Qadar, its good and its bad is from Allah سبحانه وتعالى””
I have a question, please clarify if the Hadith mentioned is Mutawtir for it to be built upon as the evidence for the belief in Qadar, and why was it not mentioned in the book Islamic Shakhsiya Volume One in the discussion of the Islamic creed? Instead the author of the book, may Allah’s mercy be on him, said that belief in Qadaa and Qadar is by rational evidence.
Jazak Allah Khair,
Wassalaamu Alaikum Wa Rahmatullah Wa Barakaatuhu
Ahmad Nadhif

Wa Alaikum us Salaam Wa Rahmatullahi Wa Barakaatuhu
Before I start to answer the question, I would like to draw your attention to two matters that may have caused your confusion. These two matters are: Al-Qadar which is mentioned in the verses and Ahadeeth and the term (Al-Qada’ Wa Al Qadar), they are two subjects not one, the subject of (Al-Qada’ Wa Al Qadar) which you read in the books “Nitham” (System of Islam) and “Shaksiyah” (Islamic Personality)is different to the subject (Al-Qadar) mentioned in the Hadith that you are inquiring about.
Now the answer to your question:
  • What came in the narration of Muslim regarding the saying of the Prophet ﷺ:
«أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر والقدر خيره وشره من الله تعالى»
“To believe in Allah and His Angels and His Books and His Messengers, and the Last Day and Qadar, its good and its bad is from Allah سبحانه وتعالى
It is not a Mutawatir Hadith but it is Ahad Sahih narration. Despite that to use it as evidence in the subject you mentioned in your question from the book At Tayseer Fi Usool At Tafseer is correct, because it is an established evidence for what is being asked to believe in and did not establish an evidence on the subject that is asked to believe in. Therefore the request to believe in Islam is because of the Ayat and Ahadeeth from the Messenger ﷺ and even by a message He ﷺ sends, the Messenger has sent messages with messengers that he sent to kings calling them to Islam.
  • But when establishing the argument that Qadar is part of the creed (Aqeedah) and whoever denies it is a Kaffir, and to prove that it is from the knowledge of Allah سبحانه وتعالى, and all that is written eternally in Al Lawh Al Mahfooz (the Protected Decree), then it is referred to the definite evidences, and therefore the definite verses regarding Qadar in the meaning of Taqdeer decree in eternal matters, i.e. Allah knows and has decreed everything on earth and in the heavens since eternity and is written in the Protected Decree since eternity. From these definite verses is His سبحانه وتعالى saying:
إِلَّا امْرَأَتَهُ قَدَّرْنَا إِنَّهَا لَمِنَ الْغَابِرِينَ
“Except his wife.” Allah decreed that she is of those who remain behind”
(Al Hijr: 60)
Qadar in this verse means decree in eternity. And His سبحانه وتعالى saying:
وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
“And whoever relies upon Allah then he is sufficient for him. Indeed, Allah will accomplish his purpose. Allah has already set for everything a [decreed] extent.”
(At-Talaq: 3)
The meaning of there is a decree for every matter (qadr), i.e. there is a decree and time for everything which means decree in eternity.
And His سبحانه وتعالى saying:
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
“Say, “Never will we be struck except by what Allah has decreed for us; He is our protector.” And upon Allah let the believers rely”
(At-Tawba: 51)
It means that nothing will befell us except what Allah has decreed for us in eternity and what He سبحانه وتعالى has decreed upon us, and that we depend on Allah سبحانه وتعالى.
And His سبحانه وتعالى saying:
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ
“And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered”
(Al-An’am: 38)
It means that just as your Rizq, life span, and deeds are decreed so has the Rizq, life span, and deeds of other nations and creations have been decreed, that Allah has not neglected or left out anything from the Protected Decree, the Book here in the verse is the Protected Decree, i.e. that everything is written in the Protected Decree which is representing the Knowledge of Allah سبحانه وتعالى.
And His saying سبحانه وتعالى:
عَالِمِ الْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ
“[Allah is] the Knower of the Unseen. “Not absent from Him is an atom’s weight within the heavens or within the earth or [what is] smaller than that or greater except that it is in a clear register”
(Saba’: 3)
i.e it is all written in the Protected Decree which represent the Knowledge of the Almighty and the same verse is the evidence for it.
3- It is worth mentioning that Qadar in this meaning i.e. the decree in eternity or being written in the Protected Decree or the Knowledge of Allah that a certain matter will take place, does not mean to rely on the knowledge of Allah that the action will take place, and not to take means or causes into consideration, because the Knowledge of Allah is not known to anyone, so no one knows if it will take place or not. This is why no one knows if something is going to happen or not happen except after taking the means to do the action and carry it out, and then the reality will show whether the action will materialize or not. Thus it is incorrect that someone relies on the Knowledge of Allah and leaves the action. This matter caused confusion among the Sahaba, so the Prophet ﷺ taught them not to rely on Allah’s Knowledge but ordered them to take the action. Bukahri narrated from Ali (ra):
«فَقَالَ رَجُلٌ مِنْ الْقَوْمِ: أَلاَ نَتَّكِلُ يَا رَسُولَ اللَّهِ؟ قَالَ: لاَ، اعْمَلُوا فَكُلٌّ مُيَسَّرٌ، ثُمَّ قَرَأَ: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى الآيَةَ»
“A man from the people said: do we not rely (on Allah and not do the work) O Messenger of Allah? He  said: No. Do the action, all will be made easy. Then He recited the verse: “the one who gives and fears Allah” [Al-Lail: 5]
This is clear that the belief in Qadar does not mean reliance without action, because Qadar and the written decree, i.e. the Knowledge of Allah سبحانه وتعالى is not known by anyone of the creations, so what do they rely on?
This is why the Prophet ﷺ said «لا» “No” to the one who asked if they should rely on Allah and not do the work, he told him to abstain from that, and did not stop at that but ordered him to “work”, this is why belief in Qadar does not mean inaction.
I pray that the answer to your question regarding Qadar is clear.
Your brother, 
Ata Bin Khalil Abu Al-Rashtah
7 Shawwal 1436 AH
23 July 2015 CE
The link to the answer from the Ameer’s Facebook page:

Saturday, July 11, 2015

Ottomon History Archives: Poem by Sultan Murad


This poem have been written by Sultan Murad III who reigned the Ottoman Empire between 1574-1595. One day, Sultan Murad could not wake up for the dawn prayer (fajr) and he felt so sorry and he wrote his famous peom, to state his deep feelings which impressive by itself indeed:


Wake up, o my eyes, wake up from heedlessness
Wake up, o my very sleepy eyes, wake up
Azrael's intent is the soul, believe me
Wake up, o my eyes, wake up from heedlessness
Wake up, o my very sleepy eyes, wake up

All birds wake up before dawn
They start reciting God's names in their own tongues
Mountains, rocks and trees declare His unity
Wake up, o my eyes, wake up from heedlessness
Wake up, o my very sleepy eyes, wake up

They open the doors of the heavens
They sprinkle the water of Mercy upon believers
They sew the heaven dress for those waking up at dawn
Wake up, o my eyes, wake up from heedlessness
Wake up, o my very sleepy eyes, wake up

This world is transient, don't ever be deceived
Don't rely on the crown and throne in vanity
Don't feel confident by saying "the seven climates are mine"
Wake up, o my eyes, wake up from heedlessness
Wake up, o my very sleepy eyes, wake up

Forgive me, your servant Murad
Excuse my offenses, abolish my misdeeds
Resurrect me under the Messenger's Flag
Wake up, o my eyes, wake up from heedlessness
Wake up, o my very sleepy eyes, wake up