Q. “Non-Muslims are not allowed to enter the city limits of Makkah Mukarramah and Madinah Munawwarah. The entry of non-Muslims in the Haram limits of Makkah was banned in 9th Hijrah by a Quranic order contained in the Surah al-Bar’ah, verse 27.
Did this order apply to the Haram of Makkah only or also to the Haram of Madinah? The Qur’an does not say so.
Imam Malik and Umar bin Abdul-Aziz etc. Interpreted the verse to apply to all the masjids.
Q. “It is noticed lately, in some Mosques, that supplications (Du’a) is offered in congregation, lead by the Imam with loud and piercing voice, sight frequently observed in normal days, and particularly during Ramadan in the Lailatul Qadr. Is there any justification for such congregational prayers in Shariah? If not, what is the prescribed way for the person leading the prayers (Imam) to make supplication?
“Pilgrimage to the House (of Allah) is a duty man owes to Allah upon those who can afford the journey.”
The ulama inform us that Hajj became obligatory when this verse was revealed. When we look at the verse we see a lot of emphasis and stress. Let us study it:
Firstly, we find a Laam on the word of Allah (Lillaahi) which lays emphasis on the fact that Hajj is obligatory. (see Allama Ainy)
‘Alan-naas’ is another term that denotes extreme emphasis.
In the longest aayah of the Qur’an Allah Ta’ala has commanded the Muslims to write down the details of any credit transaction. If a small amount is taken on credit it must also be recorded, how much more important it is that complex business agreements be reduced to writing. The simple reason for this injunction is that the abovementioned problems may be avoided or, if somehow a problem does crop up, it would be easily possible to solve the matter in a fair and just matter.
As for the claim that Dr. Fazlur Rehman has published in the monthly “Fikr-o-Nazar” in these words:
“In Islam the Muslim Ummah as a whole had been doing legislative work and it should still have the right to do so.”
I wish they had further clarified what he meant by it. Does it mean that every individual of the Ummah should be allowed to become a legislator. Every illiterate and uncivilized person should be entrusted with legislation. Or, does it mean that the Ummah as a whole enjoys the right to select some deserving, reliable and knowledgeable person from among them to be entrusted with this sacred job? In that case it will be a work of these selected people.
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