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Old 06-26-2012, 11:11 PM   #13
CHEAPPoem

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Oct 2005
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If the Messenger salla Llahu 'alayhi wa alihi wa sallam came to share out wealth equally, he would never have handed out the war booty along the old tribal lines (i.e. to Abu Sufyan et al once they accepted Islam due to being from the مؤلفة قلوبهم ); he would have instead distributed it equally amongst the muhajirun, ansar and tulaqa'. This is, in fact, a proof of his prophethood - if his purpose would have been the re-distribution of wealth, he would have removed the wealth from the leaders of the Quraysh once he had the power to do so; the fact that he didn't indicates that his purpose was sincerely to convey the message of Allah, no more, no less.

@ Abu Fatima, re: fixing prices. . .

The two relevant hadiths are here:

واستدلوا أيضاً بما رواه الترمذي بسنده عن أنس رضي الله عنه قال: غلا السعر على عهد رسول الله صلى الله عليه وسلم فقال: الناس يا رسول الله غلا السعر فسعر لنا، فقال رسول الله صلى الله عليه وسلم: إن الله هو المسعر القابض الباسط الرازق، وإني لأرجو أن ألقى الله وليس أحد منكم يطلبني في دم ولا مال. رواه الخمسه إلا النسائي وصححه ابن حبان وقال أبو عيسى الترمذي: حديث حسن صحيح.

وبما رواه أبو داود بسنده عن أبي هريرة رضي الله عنه: أن رجلاً جاء فقال: يا رسول الله، سعر، فقال: بل أدعو ثم جاء، رجل فقال: يا رسول الله، سعر، فقال: بل الله يخفض ويرفع وإني لأرجو أن ألقى الله وليس لأحد عندي مظلمة. إسناده حسن كما قال الحافظ ابن حجر. The Hanafis, Shafi'is and Hanbalis generally all prohibited it in same way or other under normal circumstances. The Malikis permitted it.

As for exceptional circumstances, the later Hanafi scholars as well as Ibn Taymiyyah and his group permitted it. I think one of the reasons the later Hanafi scholars ended up permitting it under these circumstances was the fact that they actually had the experience of ruling. Apparently, the later Zaydi imams had the same opinion, probably for the same reason. However, these circumstances are pretty exceptional, as outlined in the Fatawa Hindiyyah:

ولا يسعر بالإجماع إلا إذا كان أرباب الطعام يتعدون عن القيمة، وعجز القاضي عن صيانة حقوق المسلمين إلا بالتسعير، فلا بأس به بمشورة أهل الرأي والبصر وهو المختار وبه يفتى. The gist of it is that price-fixing is prohibitted unless the Qadi is unable to fulfill the rights of the Muslims without it, being a last resort. Clearly, even this opinion does not fit in with the socialist model where this sort of thing is the standard, regardless of circumstance and imposed on everyone forcefully.

Imam ash-Shafi'i affirms this in the context of commenting on a hadith, that to do so would be injustice, and it is not for anyone to interfere with a person's wealth without their consent:

وبه أقول لأن الناس مسلطون على أموالهم ليس لأحد أن يأخذها ولا شيئاً منها بغير طيب أنفسهم إلا في المواضع التي تلتزمهم، وهذا ليس منها For a nice list of relevant quotes, have a look at this: http://www.islamweb.net/fatwa/index....twaId&Id=26530
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