Requirements:
(1) In the light of 'Takaful' or 'Insurance' or any similar association or co-operative or organization or a joint venture of a few, if you cooperate with one another in the work of righteousness and goodness, in the work of taqwa '(Al-Maeda: verse no. 2). Or the welfare or partial welfare of the people of the society and the country can be done, will it not be permissible? There is no reward in it?
(2) those in the West or non-Muslim countries who have involved the people, especially Muslims, in the name of 'interest', the so-called 'investment method' or mutual cooperation; In addition to alerting those Muslims and showing them what the alternative halal and legitimate methods can be, isn't it everyone's responsibility as a scholar or mufti, as a religious leader, as a leader and ruler of the Muslims? Of course, everyone has responsibilities according to their ability. Especially when it comes to whether the general public is Muslim or non-Muslim; The Gaddalikas become accustomed to the flow and their dreams of worldly gain and prosperity are involved in it. “Be careful! All of you are responsible, and each of you must be accountable for his own responsibilities. ”Can all hadiths be avoided?
(3) Apart from that, in the global economic system when an interest system like ‘insurance’ etc. is introduced, whether one wants to or not. My country and people have no choice but to trade or survive in the international market; Isn't it a moral obligation then, as a patriot-loving and socially conscious naib-nabi, to set up an alternative to 'interest-free insurance' as an alternative to 'interest-free insurance' and to save the country and its people from interest?
(4) the ‘original slogan’ of the insurance system and the synonyms or synonyms or words of near meaning, which are meant to convey meaning and welfare; That welfare pursuit or desire is not against Islamic ideology, beliefs and religious consciousness. The only problem is the interest system, the strategy and the involvement of interest. We left out that system and strategy! Now see if the main demands and demands of insurance are also demands and demands of the entire Islamic ideology? Look! Hazrat Maulana Abdur Rahim's ‘Economic Security and Insurance in Islam’ (pp. 6-120, edition-2005 Khairun Prakashani, Banglabazar, Dhaka); The book ‘Islamic Insurance (Takaful’) by AZM Shamsul Alam, former CSP and Secretary and former Director General of the Islamic Foundation (pp. 18-71, Mammi Publications, Paridas Road, Banglabazar, Dhaka, edition-September-2001); And books entitled Takaful, compiled by the Institute of Research and Training (Kuala Lumpur, 1996), a subsidiary of the Malaysian Islamic Insurance Company.
In my opinion, the informed community can think of them as old words and fat chewing gum, so I summed it up.
(5) In addition, those who only discuss the conventional interest insurance of Western interest entrepreneurs and have not thought outside the interest insurance of their own country established in that manner; They did not need much. Even in the face of the multifaceted persecution of their state majority community, in view of the overall situation, the need to survive in the struggle for their own existence, they have issued a fatwa saying that the usurious system is 'permissible' considering the security of their own religious minority Muslims (Dr. Maulana Mujahidul Islam Qasemi, Idaratul Quran Wal-Uloomul Islamia, 437-D, Garden East, Karachi-5, Pakistan; Similarly, all the major fatwas published from India from 1975 to the present. Almost the same fatwa has been discussed).
Since the fatwa may vary according to space-time and special needs; As such, the fatwa is or was correct in the case of the Muslim minority in Greater India. We have no disagreement on that. Their first phase of research was under the auspices of the Majlis-e-Tahqiqate Shariah Lucknow, the final decision of which was signed by a total of 10 scholars and muftis. Which was held on December 15-16, 1985. In The issue was the legitimacy of conventional insurance in the context of Indian Muslims; Is it possible to ‘Islamic insurance’ or Islamization of insurance? Not so much.
The second phase of the study was conducted on 9-12 / 6/1992 for a total of four days and presented a total of 22 people in the form of Q&A, 22 people in the form of opinion and a total of 24 people in the form of opinion. A total of 8 people have written in the book. And this was the fourth conference of the Islamic Fiqh Academy, India. In a question-and-answer session before the conference and at the conclusion of the first day's welcome speech, it was stated, "Note, it is not a matter of discussion and research whether insurance or participation in it is permissible. The only thing that is noticeable at the moment is that it is not permissible to take insurance as a barrier to jurisprudential considerations. In other words, there is no issue of Islamic insurance in it. So why do we, the scholars and muftis of Bangladesh, study a few lines of their fatwa books and say 'insurance' in public, say it is permissible or sit with fatwa? Considering we are a Muslim majority Muslim or Islamic country, our fatwa will be different, our research will be different, our responsibilities and approach will be different! Even though the wise Ustad Mufti Saeed Ahmad Palanpuri and others have not mentioned the subject, they have mentioned it orally and in writing in those seminars (Dr. pp. 212-596). We should consider the majority of Muslim countries, especially those that have introduced and succeeded in Islamic insurance, such as Bahrain, Brunei, Malaysia and Sudan. Even in countries like Luxembourg, Bahamas and the United States (A. Z. M. Shamsul Alam, Islamic Insurance, p. 12); To study carefully how they have Islamized insurance from beginning to end and to match it with the knowledge they have acquired.
Halal-haram cannot be said just by looking at the name:
The work of an appropriate scholar or mufti is to give the right guidance or correct decision to the Muslim Ummah on the subject of Shari'ah, whether it is a matter of basic belief-belief or worship-practice or marriage-social matters or anything related to trade and commerce; If it has been known and known in the best three ages in name and deed and in the age of the research imams; In that case, the way they have ruled on the matter and the direction they have given in accordance with the Qur'an-Sunnah and Ta'amul (mutual deeds and conduct); In the same way we have to go through halal-haram or legal-illegal judgment. There is no opportunity in the law to make an exception for him; Such as Salat, Soom, Hajj, Zakat etc.
If the matter is that the name has been changed due to the language, literature and culture of the emigration, then in practice it is the same subject, the same period; In that case, similar to the original will also be considered valid or invalid. For example, the names of the two acts of 'Salat' and 'Soom' have been changed to 'Namaz' and 'Roza' in the Persian region and subcontinent. There is no problem in Sharia. Because, the original work or Amal is the same.
To put it bluntly, remember! A person's name is 'Nirmal' or 'Bimal' or 'Biplob' which means not at all bad or so bad! Clean or tidy, dirt-free and Inquilab-Sangram. The word ‘tazkiya’ or ‘tasfiyya’ in our Qur’an and jihad-struggle means close. Now if someone with this name is a Muslim or a Muslim assumes such a name; But his deeds, acts of worship are all in accordance with the law; (Continued)