What are the teachings? is there any specific verse in Quran or a particular hadees that address the problem?
Arabs were not agrarian society, so I don’t think that this issue would have been addressed till conquests of agrarian societies. What was the stance by Sahaba e Rasool on the matter?
Apparently, there seems a contradiction between different scholars. Listened to Dr Asrar and he said many scholars said that they agree with my teachings, but they can’t support my views against feudalism.
Read in a 1960s novel about Hur movement that even scholars like Molana Modudi supported feudalism.
Let some knowledgeable person respond, but Islam itself teaches equality therefore I dont think there would be anything legalizing feudalism or feudals.
Maulana Taqi Usmani, who wrote the judgment against land reforms, himself gave the strongest arguments for reapportion of land, which could have been used against the Shariat decision. But no one seized the opportunity. He stated that protection of private property applied only if it was obtained, in the first place, through legitimate means.
But can the ‘gift’ of land by a coloniser, whose land it was not to give in the first place, be considered legitimate means? Such a gift was essentially nothing more than a bribe or reward to powerful locals to suppress their own people on the coloniser’s behalf.
Maulana Usmani went further: he wrote that if acquired by illegitimate means, it was the government’s duty to take back the land and either restore it to the original owners or give it to the needy! He also wrote that the protection enjoyed by property owners should not be looked at in isolation from duty to God and community. This leaves the door wide open for land reforms.
**They were the views of the highly influential Maulana Maududi, who was stubbornly in favour of unqualified private land ownership, which created the deadlock. Quite possibly, as an urbanite, the dependence of economies on agriculture never occurred to him. He never addressed the evils of land concentration even theoretically. Unfortunately, he can no longer be asked about his opinion on whether gifting land to retiring military officers — but not peasants who keep entire populations fed — could be considered Islamic; or about leasing to untaxed foreign corporate investors and allowing them to repatriate all output and profits **leaving nothing for the locals. The Qazalbash ruling turned out to be a windfall for landed politicians and reason enough never to bring up the land reform issue in parliament.
Does Islam really consider land reform to be un-Islamic? If so, why? Is it about the takeover of private property by the state? Does this hold under all circumstances? And what about elements that are not halal or religiously acceptable? If the state buys out private property, to redistribute it to the poor, is it unacceptable? Would that be the case even if the government pays market prices? Or is it unacceptable if the price is less than market price?
During the hearings held on June 6 and 7, Justice Iftikhar Choudhry was of the view that “land beyond use should be considered land owned by the state.” This concept of ownership of land, he observed, is an Islamic concept. He was referring to thousands of acres of land in Balochistan which is owned by absentee landowners and is not cultivated though water is available. In order to save the lands, these are transferred in the names of persons ‘who are not born yet’ Similarly, to save property, the CJ said, it is transferred on false deeds to such persons ‘who are not born yet.’ He said that members of parliament need to be convinced about the need to legislate on the limits of land one can own.
Revisiting annulled land reforms - DAWN.COMLand reforms in Pakistan have a long and somewhat complicated history. The British were not interested in such reforms as their major allies in running the administration were influential landlords. In the years after independence, major reforms in West Pakistan, however, came in three waves: the first during Ayub Khan’s martial law in 1959; the second and third during Zulfikar Ali Bhutto’s rule in the 1970s.
Usually ignored is the hard fact that it was East Pakistan which carried out land reforms just after the independence. The East Bengal Land Acquisition and Tenancy Act, 1950 abolished the practice of rent-seeking by landed interests from cultivating tenants, transformed tenants into owners, prohibited subletting and fixed the ceiling of self-cultivated land at 33 acres.
who is Dr Asrar? If it is Israr Ahmed - I'd be careful of taking on board anything from him. He had no understanding. He was encouraging Jihad (TTP territory) on an issue which has Ijmah of Ahlus Sunnah. So I do not think he was honest about his re-interpretation against the Great Scholars and Muslims of Traditional Islam
Such a complicated question on land reforms should be put to Sunni Muftis such as Hanif Qureshi and Muzaffar Shah Hussein to give the government guidance
He is the one I am talking about, stealth khawarij and an innovator
The Question should be put to them in a formal manner
As for blame on silence then how far has the matter gone within Pakistan? I am not aware of the situation there, and what is the Government aware of from the Islamic prospective. If the Sunni Muftis have given up on working alongside the Government then that also exonerates them from the blame of Silence because Tyrants who are not able to be told also have to be taken into consideration. Although I am not aware of what has been said by the Muftis on the subject. I am listening to wonderful recording of their lectures, often it is a recorded Jumah Sermon
He is the one I am talking about, stealth khawarij and an innovator
The Question should be put to them in a formal manner
As for blame on silence then how far has the matter gone within Pakistan? I am not aware of the situation there, and what is the Government aware of from the Islamic prospective. If the Sunni Muftis have given up on working alongside the Government then that also exonerates them from the blame of Silence because Tyrants who are not able to be told also have to be taken into consideration. Although I am not aware of what has been said by the Muftis on the subject. I am listening to wonderful recording of their lectures, often it is a recorded Jumah Sermon
read history of criminal silence and shameful support by so called scholars of Pakistan, in above posts.
read history of criminal silence and shameful support by so called scholars of Pakistan.
well looking at the history of Pakistan, you could well have a point! There is that possibility, However there is also a possibility that article written against those policies, and them signatures on that article have been forgotten
If there is any contrary view that should have been well recorded and publicized by the scholars. Absence of contrary view, unclear position of the matter and pending appeals tells clearly how serious our scholars are about the basic issue which affect people of the land.
If there is any contrary view that should have been well recorded and publicized by the scholars. Absence of contrary view, unclear position of the matter and pending appeals tells clearly how serious our scholars are about the basic issue which affect people of the land.
To be recorded, right infront of you, these things have to be done on a formal platform with formal backing. Recently i made a similar statement to yours - I said getting information out of Traditional Islam is like getting blood out of stone - I bumped into an answer to my statement a few days later from Asrar Rashid. The answer was that information is recorded in books, if you do not read those books then how will you learn.
The air around what is learnt is also influenced by rulers, the petro dollars will not make the widespread knowledge of traditional Islam easy to obtain.
To run a shadow system of governance which issues unwanted, organised, well publicized fatwas on issues is again something which would need clarification regarding its permissibility
If there is any such a ruling, shouldn't if be applied to all forms of capital?
In my opinion, the problem is not land ownership per se. The issue is that the landonwers become owners of social, economic, religious and political life of their 'subjects'. They can easily override state laws.
If labor laws are equitably applied to people working for the landlords and criminal laws are applied to the landlords, things would improve a lot. We do not need another set of laws. Existing laws, if applied, should bring positive results.
To be recorded, right infront of you, these things have to be done on a formal platform with formal backing. Recently i made a similar statement to yours - I said getting information out of Traditional Islam is like getting blood out of stone - I bumped into an answer to my statement a few days later from Asrar Rashid. The answer was that information is recorded in books, if you do not read those books then how will you learn.
The air around what is learnt is also influenced by rulers, the petro dollars will not make the widespread knowledge of traditional Islam easy to obtain.
To run a shadow system of governance which issues unwanted, organised, well publicized fatwas on issues is again something which would need clarification regarding its permissibility
formal platform like what? TV radio net? There are so many religious TV channels running around us. I don't think they ever dare to address these issues. They are just limited to aurad o wazaif and things like that. Ritualistic Islam in short.
Why should these scholars think that something written in form of books say 50 years back fulfills their responsibility and the ball is now common man's court. They keep utter silent on the matter during Juma prayers (as they got more important issues to address in their sermons).
If there is any such a ruling, shouldn't if be applied to all forms of capital?
In my opinion, the problem is not land ownership per se. The issue is that the landonwers become owners of social, economic, religious and political life of their 'subjects'. They can easily override state laws.
If labor laws are equitably applied to people working for the landlords and criminal laws are applied to the landlords, things would improve a lot. We do not need another set of laws. Existing laws, if applied, should bring positive results.
Agree, but first we need to know whats the law related to the matter? Is there consensus on the matter.
As per one of the articles in above posts, East Pakistan (BeglaDesh) had these reforms and scholars from there didn't label it 'Un-Islamic'.
In India, Shah Bano case attracted so much reaction , while land reforms in India didn't attract that resistance from Muslims and we in Pakistan are still in dilemma to call land reforms Islamic / Un-Islamic.
formal platform like what? TV radio net? There are so many religious TV channels running around us. I don't think they ever dare to address these issues. They are just limited to aurad o wazaif and things like that. Ritualistic Islam in short.
Why should these scholars think that something written in form of books say 50 years back fulfills their responsibility and the ball is now common man's court. They keep utter silent on the matter during Juma prayers (as they got more important issues to address in their sermons).
Well when things are pulling in different directions, we will get a dispersal of knowledge, big gaps and voids like in the issue you are concerned about. Without formal backing and support (governmental support adds all kinds of avenues, and channels of knowledge dispersal including TV, websites, News etc) the matters can not be resolved, and answers will be hard to obtain
Can you give the background on this issue of land reform from what is taking place on the ground and how far it has gone. I am not aware of the on the ground situation in Pakistan on the issue. It seems the government is weighing up its options and you are very concerned about the outcome, perhaps you should be the one to put forward a formal question
To give an Authoritative answer on the matter a scholar, or a team of scholars would have to look into the fiqh books, otherwise even i could give you my interpretations on the matter and then say ''*they agree with my teachings, but they can't support my views''
*
It's a very complicated issue because not only are we dealing with land ownership but also potentially food scarcity, or readying for it in the future
Agree, but first we need to know whats the law related to the matter? Is there consensus on the matter.
As per one of the articles in above posts, East Pakistan (BeglaDesh) had these reforms and scholars from there didn't label it 'Un-Islamic'.
In India, Shah Bano case attracted so much reaction , while land reforms in India didn't attract that resistance from Muslims and we in Pakistan are still in dilemma to call land reforms Islamic / Un-Islamic.
I don't know much about religion but I don't think there would be any rulings on land ownership, just like there aren't any rulings on the number of factories you can own or the number of houses or horses you can buy. There are rulings on halal income generation and spending, not on accumulation of wealth as long as you pay due zakat on it. It is interesting that the money you earn in this world might become your liability on the judgement day and the money you spend might actually be your asset hereafter.
Everything doesn't have to be Islamic or Un-Islamic. If the government thinks that huge land ownerships are a hurdle to progress, they should institute land reforms just like they nationalized industries in 70s. Remember that that 'government' is composed mostly of landlords themselves and they won't do anything about it anyways. Even the textile industry was not nationalized during Bhutto time since most of mill owners were cotton growers themselves.
As long as people are not educated or free enough to elect a 'representative' government, there is not hope for land reforms. Education reforms precede anything that can happen in this country.