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How does technology (cell phones, internet, computers, etc.) affect our Deen?

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#1 [Permalink] Posted on 25th January 2019 15:13
Excerpts from a book by Mufti Zakariyya Makada Sahib

Consider these modern day technologies and inventions from an
Islamic point of view. While technology has made the almost
impossible, possible in terms of making libraries of Islamic
information available within seconds, it has however destroyed the
fabric of Islam in the Ummah. The aspects of precaution and
prudence, reliability and authenticity, which are required in matters
of Deen, are replaced with laxity and leniency. Hence, we notice that
whenever people are faced with any Deeni mas’alah or problem, the
first thing they resort to is surfing the net to see what they can come
up with. From a wide array of views which are propagated by anyone
and everyone, including Salafis, modernists, Shias, Qaadiaanis, etc.,
one is free to choose what makes most sense to one’s own logical
reasoning or supports his situation. The path adopted is very often
motivated purely by one’s personal desires. The need to refer to the
“doctors” of Deen no longer remains.
The Deeni commitment and dedication that existed at one time in
the world no longer exists. People consumed by personal interest
utilize these modern day inventions and technologies to find
justifications for themselves in fulfilling their desires. Over and
above, through the internet the masses have access to the various
commentaries of the Qur’aan and Hadith, thereby engaging
themselves and encouraging others towards self-study. The outcome
of such self-study is nothing but reaching incorrect conclusions and
erroneous deductions. Thus, instead of following the pure and pristine
brand of Islam that Rasulullah صلى الله عليه وسلم brought to us, they choose “a new
brand of Islam” for themselves. Nabi صلى الله عليه وسلم prophesised the coming of
such critical times in his Mubaarak Hadith:

Rasulullah صلى الله عليه وسلم is reported to have said: “I especially fear three
shortcomings in my followers. Firstly, due to abundance of material
wealth and possessions, jealousy will spread among them for one
another. Secondly, they will begin to freely discuss the Holy Qur’aan
(without expert guidance), whereas many meanings are such that
cannot be understood by anyone except Allah Ta’ala. (In regard to
such verses), the well-versed scholars of the Book say: “We fully
believe in it, and that it has come from Allah Ta’ala” (thus how much
more careful should the common people be). Thirdly, the religious
scholars will be neglected and people will not pay any attention
towards their teachings”. (At-Targheeb Wat-Tarheeb 1/152)

Miqdaam bin Ma’di Karib رضي الله عنه reports that Rasulullah صلى الله عليه وسلم said: “Behold!
I have been given the Qur’aan and its likeness as well (the Hadith).
The time has drawn close when a man will eat to his fill, then while
resting on his couch he will say: “Hold firm to the Qur’aan only, (and
not the Hadith). Whatever you find in it as halaal regard it as halaal
and whatever you find in it as haraam regard it as haraam”, whereas
whatever Rasulullah صلى الله عليه وسلم declared haraam (in his Mubaarak Hadith)
has the same status as Allah Ta’ala declaring something as haraam”.
(Mishkaat pg.29)

Yazeed bin Haroon, a student of Mu’aaz bin Jabal رضي الله عنه reports that
whenever Mu’aaz رضي الله عنه would deliver a lesson or lecture he would
commence by saying, “Allah Ta’ala is the Just King who decides all
affairs. Destruction is for those who doubt this.”
On one occasion, whilst sharing some advices with the people, Mu’aaz
bin Jabal رضي الله عنه said: “Many trials will appear in the days to follow.
Wealth will become abundant and the study of the Qur’aan will
become widespread. The Believers and hypocrites, men and women,
young and old, slaves and free people, all will independently study the
Qur’aan and reach incorrect conclusions. Some people (aspiring for
leadership) will begin to think within themselves, “What is wrong
with the people? Why are they not following me whereas I have
studied the Qur’aan? Perhaps they will follow me if I introduce
something new (not supported by the Qur’aan and Sunnah).” (Mu’aaz
 thereafter cautioned the people saying,) “Beware of such people
who bring about innovations in Deen. Innovations in Deen are clear
misguidance. I further warn you against the error of a wise man
(righteous guided Aalim). For indeed, Shaitaan at times causes a wise
person (righteous guided Aalim) to utter a word of misguidance and a
hypocrite can utter a word of truth.” Yazeed says that I then asked
Mu’aaz رضي الله عنه, “How will I be able to distinguish the misguidance uttered
by a wise person (righteous guided Aalim) and the truth spoken by a
hypocrite?” Mu’aaz رضي الله عنه replied, “Yes undoubtedly, refrain from
(following) such statements of the wise person (righteous guided
Aalim) which when it is circulated among the people it becomes a
target of objection (among the learned scholars). However, this should
not divert you from him (righteous guided Aalim) for it is possible
that he will retract. Furthermore, accept the truth whenever you hear it for indeed the truth is accompanied with noor (Divine light).” (Abu
Dawood 2/632)
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#2 [Permalink] Posted on 25th January 2019 15:16
Few important points to consider
1. Some Ulama feel that through the TV we will be able to reach
out to the masses around the globe. However, we should
understand that just as we are trying to promote our beliefs
and ways, other baatil (deviated) sects such as Shias,
Qaadiyaanis, Barelwis, Salafees and others are also using the
same channels to promote their beliefs and ways. The general
public is normally impressed and is influenced by the style of
oration and presentation. Most people who own a TV switch
channels and watch anything and everything. There are many
examples where people’s aqeedah and beliefs were affected
after watching the programmes of Shias, Qaadiyaanis, etc.
Many watched live debates between some baatil sect and an
Aalim of the Ahlus Sunnah wal Jamaa’ah resulting in them
being influenced towards the baatil simply on the basis of the
style of oration and the presentation of the Ahle-baatil as
opposed to the Ahle-Haq. These are not isolated cases. Thus,
the entire exercise was counterproductive.
2. Through the Ulama appearing on TV the masses will associate
the TV to Deen. It is not farfetched that gradually the TV will
be brought into the Masaajid. (As is has already entered
certain Masaajid). The severity and gravity of the sin of
picture making which was in the hearts of the Muslim
Ummah at one time (even those who were far and distant
from Deen) will no longer remain and the situation will reach
the point of istihlaal (i.e. regarding this to be completely
halaal and not regarding photography to be a sin at all).
Hence what will be the condition of the Imaan of such people
who regard picture making to be totally permissible in Islam?
3. Just as it not permissible for men to view na-mahram women,
similarly it is not permissible for women to view na-mahram men. Through the Ulama promoting Deen via the TV, they
will be viewed by women. It is most likely that the majority
of viewers are women. Even if they are not in the majority, a
very large number are nevertheless women. One should
ponder whether it will be permissible for the women to look
at the Aalim delivering the talk on TV? If it is not permissible,
then how will the women be stopped from looking at the
Aalim? Will the Aalim repeatedly announce that it is not
permissible for women to look at him?
4. Those Ulama who make a distinction between digital
photography and conventional photography base their
argument upon the fact that in the time of Rasulullah صلى الله عليه وسلم the
prohibition of picture making applied to a picture which had a
physical form and remained existent all the time (on a paper,
wall or any other object) whereas the images appearing
through digital photography do not have any physical form.
Hence, the prohibition that came from Rasulullah صلى الله عليه وسلم regarding
pictures does not apply to this modern day invention.
However, confining the prohibition of picture making to this
definition is nowhere to be found in the Ahaadith of
Rasulullah صلى الله عليه وسلم. Thus how can one on the basis of a definition
coined long after the era of Rasulullah صلى الله عليه وسلم be able to exclude
the digital picture from the ambit of the prohibition of picture
making? On the contrary, in many Ahaadith, Rasulullah صلى الله عليه وسلم
explained the main factor and cause for picture making being
forbidden in Islam, i.e. resembling Allah Ta’ala in the act of
creation. All the Ulama of the past accept that this is the
underlying factor for the prohibition of picture making, as is
clearly established from the Ahaadith of Rasulullah صلى الله عليه وسلم. In a
digital picture the same factor is glaringly evident.
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