The following is an audio talk by Imam Ali Syed Abul Hassan (rh), May Allah (swt) grant him Jannatul firdous. He was an example of true 'Alim who stood up and spoke the truth to the face of the ruler. He was the Imam of Masjid as-Sahabah in Khartoum, he accounted General Omar al-Bashir, the ruler of Sudan to his face when he visited the Masjid and was imprisoned for two years for that. He was the spokesman of Hizb ut-Tahrir in Sudan.
Assalam wa alaikum wa rahmatullah wabarakatahu, Dear Brothers & Sisters, We are saddened to see Muslims today even those who practise many of the rules of Islam are working in jobs which involve haram in the financial sector. They are working in positions which involve usurious (Riba) transactions, insurance, the stock market and the like. Even though many of the clear evidences regarding the severity of the sin of Riba are known, some have justified their job to themselves thinking that they are safe as long as they are not engaged in the actual action of taking or giving Riba. Brothers & Sisters, You should know that the majority of jobs in the financial sector, even the IT jobs in this area are haram (prohibited) as they involve the processing of prohibited contracts. If you work in this sector, do not justify your job to yourself because of the fear of losing your position or having to change your career, fear Allah as he should be feared and consider His law regard
Comments
jk for the audio--excellent talk...just confused about smgth....the group must invite to the khair ...however khair can mean many things ...ie calling to salaat, to adab etc , so how can one use khair to restrict to calling to the islamic system through enjoining the good and forbidding the evil...
if you can clear this up it wld be appreciated.
jk
Al Khair is the whole of Islam. Thus the daw’ah which is required “yadhuna illal khair – call to the good” must be to implement all of Islam. This implementation can’t take place except through establishing the State that implements the ahkam of the Shara. Thus by the existence of this state, the whole of Islam exists (in life). As for the call to other than that, like the charitable deeds and (building) mosques and the like, these do not establish the whole of Islam, rather these are parts of the khair and not the whole of the khair.
There are certain ahkam shariah in Islam that can be performed by the individuals such as the prayer. There are ahkam Shar’iah which individuals can’t perform such as the hudud (penal codes). The da’wah to resume the Islamic way of life by establishing the state is a da’wah to the whole of Islam. While the da’wah to the other matters is a da’wah to the parts of the khair, whereas the requirements in this Ayah is the dawah to the whole of the khair.
The other part of the ayah “Wa ya’moroona bil ma’roof way an hawna anil munkar” i.e. the existence of a group that enjoins the ma’roof and forbids the munkar. This is attached with alif laam (al) which is of the forms ( ) of generality, which means that commanding the ma’roof and forbidding the munkar must be in general, i.e. to the ruler, and the ruled (people) even the ruler is of more importance. This duty does not depend on the existence or non-existence of the state. In case it exists, the command and forbidding would be accounting the ruler. When it does not exist, the commanding and forbidding would be aimed at accounting and charging him to establish the state. Therefore the ayah demands (the establishment) of a political group and not just any group; whether the state existed or not. This is because the commanding and the forbidding (al amr wan nahi) is connected to the hukm in both cases.
Al Amr bil ma’roof wa nahi anil munkar is a political work as long as the relationship with the rulers is taken into consideration. For example to order a person to pray is different to ordering the people to pray and at the same time ordering the ruler to punish the one who does not pray. The first order (in the first case) is a command to the ma’roof detached from politics while the second is a command of the ma’roof and a political work at the same time.
The ayah explains the work of the kutlah (group) which is the implementation of Islam completely in the reality of life. Therefore it works to establish a state in the Muslim countries to resume the Islamic way of life and implement Islam in the state then carry Islam to the non-Muslims by da’wah and Jihad.
wa salam