The Prophet's primary mission and role in life were to save humanity by inviting them to the way of God.
|
Table of Contents |
Hadith No. |
|
|
1 to 3 |
||
|
4 |
||
|
|
5 to 10 |
|
|
|
11 to 19 |
|
|
|
20 to 23 |
|
|
|
24 to 27 |
|
|
|
28 to 43 |
|
|
III. Devotional Acts (Worship) |
|
|
|
|
44 to 51 |
|
|
|
52 to 56 |
|
|
|
57 to 60 |
|
|
|
61 to 63 |
|
|
|
64 |
|
|
|
65 |
|
|
|
66 to 79 |
|
|
|
80 to 81 |
|
|
|
82 to 87 |
|
|
IV. Dealings |
|
|
|
|
93 to 104 |
|
|
|
105 to 108 |
|
|
|
105 to 108 |
|
|
|
4. The
Importance of paying debts & Probibition of Evasion & Dilly-Dalling |
109 to 112 |
|
|
113 to 117 |
|
|
|
118 |
|
|
|
119 |
|
|
|
120 to 121 |
|
|
|
122 to 125 |
|
|
|
126 |
|
|
|
127 to 128 |
|
|
|
129 to 130 |
|
|
V. Social Relations |
|
|
|
|
131 to 135 |
|
|
|
136 to 140 |
|
|
|
141 to 148 |
|
|
|
149 to 156 |
|
|
|
157 to 162 |
|
|
|
163 to 172 |
|
|
|
173 to 178 |
|
|
|
179 to 180 |
|
|
|
181 to 189 |
|
|
|
190 to 194 |
|
|
|
195 to 199 |
|
|
|
200 to 203 |
|
|
|
204 to 207 |
|
|
|
208 to 223 |
|
|
|
224 |
|
|
|
225 to 234 |
|
|
VI. Moral Evils |
|
|
|
|
235 to 239 |
|
|
|
240 to 243 |
|
|
|
244 to 250 |
|
|
|
251 |
|
|
|
252 |
|
|
|
253 to 260 |
|
|
|
261 to 262 |
|
|
|
263 to 264 |
|
|
|
265 to 268 |
|
|
|
269 to 272 |
|
|
|
273 to 275 |
|
|
|
276 |
|
|
|
13. Distasteful Jokes, Breach of Promise; Wrangling and Polemics |
277 to 278 |
|
|
279 |
|
|
|
280 |
|
|
|
281 to 283 |
|
|
|
284 |
|
|
|
285 to 286 |
|
|
VII. Moral Excellence |
|
|
|
|
287 to 289 |
|
|
|
290 |
|
|
|
291 to 294 |
|
|
|
295 to 296 |
|
|
|
297 to 298 |
|
|
VIII. The Call to Faith |
|
|
|
|
299 to 300 |
|
|
|
301 to 302 |
|
|
|
303 to 306 |
|
|
|
4. The
Nature Relationship between Ameer (leader) and Ma'mur (led) |
307 to 314 |
|
|
5. Love
of Truth, Aversion to Evil, Enjoining Good & Forbidding Evil |
315 to 320 |
|
|
321 to 325 |
|
|
|
326 to 328 |
|
|
|
329 to 334 |
|
|
|
335 to 337 |
|
|
IX. Requisite Qualities for Serving the Faith |
|
|
|
|
338 to 345 |
|
|
|
346 |
|
|
|
347 to 354 |
|
|
|
355 to 358 |
|
|
|
359 to 363 |
|
|
|
364 to 369 |
|
|
|
370 |
|
|
X. Means of Reformation & Trading |
|
|
|
|
371 |
|
|
|
2. Lack
of interest in the Empheral and Enxity for the Eternal |
372 to 386 |
|
|
387 to 390 |
|
|
|
391 to 397 |
|
|
|
398 to 403 |
|
|
|
404 to 415 |
|
|
|
7. From
the lives of the Prophet & his Companions |
|
|
|
7. From
the lives of the Prophet & his Companions |
416 to 418 |
|
|
7. From
the lives of the Prophet & his Companions |
419 to 422 |
|
|
7. From
the lives of the Prophet & his Companions |
423 to 425 |
|
|
426 to 427 |
|
|
|
428 to 435 |
|
|
|
436 to 441 |
|
[next]
The Prophetic Way of Life (Rah-e-Amal)
I. SINCERITY OF INTENT
1.'Umar bin Khattab reports the Prophet Sallallahu alaihi wasallam
to have said, "Deeds depend solely on intent and man will have only that
he intended. (For example) the person who migrated seeking only the pleasure of
Allah and His Prophet, who shall be deemed to have made genuine migration. But
he who migrates with worldly ends in view, or marrying a woman, his migration
shall be regarded (centred on) these lowly ends." - Unanimous
Exposition: This is a very important tradition from the point of view of
self-introspection. What the Prophet intended to convey was that all good deeds
to be fruitful rest on man's own intent. If he is sincere in his performance,
he can expect due reward from Allah for it. A deed however good and sound in
appearance shall be deemed worthy of reward and if it has been performed solely
for the pleasure of Allah. In case of petty benefits or considerations other
than the divine pleasure it will be rejected as a counterfeit coin in the
market of the next world. This fact he has made explicitly by means of an
example. Migration from one‘s land of birth and home and hearth is apparently a
great sacrifice. However, one undertaking even this onerous task, having also
some baser ends at the back of his mind, shall not only find himself deprived
of its reward, but shall also make himself liable for charges of deceit and
hypocrisy.
2. Abu Hurairah reports the Prophet to have said, "Allah
shall not look to your faces and your substance, but to your hearts and your
deeds."
3. Abu Hurairah reports the Prophet to have said, "On the Day
of Reckoning the first person to be judged would be a martyr. He would be
produced before the Divine court of justice. Allah would remind him of all His
bounties and he would remember them. He would then be questioned about them and
also his reaction to this bestowal. He would submit in reply that he fought
(against the enemies of the Divine Faith) for His pleasure alone and laid down
his life in this struggle. Allah would falsify this statement of He had fought
(and valiantly too) to become known as a valiant fighter and he was rewarded in
the world with that reputation. And under Divine edict this "martyr",
would be dragged, face down, towards hell and hurled into the abysmal pit.
Next would be produced before Allah, a person learned in the religious lore, a
teacher and well-versed in the teachings of the Quran. Allah would remind him
of all His Benevolence and Blessings and he would remember them all. Then he
would be asked about his reaction to the bounties conferred on him. And he
would state that he acquired knowledge of the Faith seeking His countenance and
imparted it to others for His pleasure and recited the Quran for His sake
alone. Allah would reject his statement as totally false, saying that he had
acquired knowledge of the Faith so that he might be called an erudite and
attained expertise in the recitation of the Quran to be reputed as a Qari (an
expert reciter with proper intonation). And that reputation was ample reward
for him in his worldly life. And Allah would order that he should be dragged on
his face and thrown into the Hell.
And the third person to be judged would be one who had been endowed with
bounties plentifully. When produced before the Divine court, he would be
reminded of ail the blessings and he would also call them to mind. Then he
would be asked by his Lord and Cherisher as to his conduct after receiving
those bounties. And answering he would submit that he had spent all that
substance of his on all the items of expenditure liked by Him. Allah would
falsify him and say that he had spent his substance to become well known for
his generosity and he was rewarded with that reputation in his worldly career.
And he also would be dragged face downward and cast into Hell under Divine
command. - Muslim
Exposition: All the three cases cited above very explicitly bring out the fact
that there will be no rewards of deeds in the life Hereafter, on their
face-value, Only such deeds as were performed for the pleasure of Allah in real
earnest would be deemed worthy of reward. The greatest deeds of charity, if
they were performed to please others or just to project his own image would be
worthless in the sight of Allah. They can fetch no price in the market of the
Hereafter, being counterfeit coins according to the divine standards. Neither a
half-hearted belief shall be acceptable there, nor showy acts of charity and
beneficence, however grand by worldly norms.
When such is the fact-and undeniable at that-we will have to be very much on
our guard against the devastating eagerness for empty show, and a never ending
desire for self- aggrandisement failing which the labour of a life-time and our
only asset in the life of Hereafter, may come to a very unhappy end. And there
we may find ourselves ruined at the most critical juncture when there will be
nothing to make good this heavy loss and no one to plead our case or intercede
on our behalf.
[next]
II. ELEMENTS OF BELIEF AND FAITH
4. Umar ibn Khattab reports the
Prophet to have said… "the visitor who was in reality Jibril, (the arch
angel Jibril) and had come to the Prophet in human forms) asked the Prophet to
enlighten him about Belief and its elements. The Prophet replied, “Belief
consists in your sincere belief in Allah and His angels, the Books (revealed by
Him) and His apostles and the Last Day as also (the patent fact) that whatever
happens in this world, good or evil, is from Allah". - Muslim
This is a portion of a lengthy tradition known as the tradition of Jibril.
Briefly stated it tells us that the archangel, Jibril one day came to the
Prophet in human form and asked him about Islam. Iman (Belief), Ehsan
(excellence in good deeds) and the Day of Judgement. He answered all his
queries the only relevant portion of it, about Iman (belief) has been given
here under this head.
Exposition: Iman really means to trust somebody and to take every thing from
him as truth. Naturally man believes in any one only when he is sure about his
truthfulness. The real spirit behind Iman (belief) is this surety and trust.
And for a person to be a believer it is essential to accept all those things as
true that have come to us from Allah through His messengers. Of these, only the
basic elements of belief have come for mention here in this tradition. A brief
exposition of them is as follows:
1. Belief in Allah means that we should believe in His Eternity. There is no
beginning and no end either, in so far as Allah's existence is concerned. We
should also believe that He is the Sole Creator of this universe and the only
One managing its affairs constantly. It has to be admitted that He has no
partners either in the Creation or the running of the intricate machinery of
this vast universe. He is entirely free from any fault or shortcoming (Perfect
and infallible in every respect. He has the finest attributes and the source of
all excellences (wherever they may be met in the universe).
2. Belief in angels means that we as Muslims believe in their existence and
also that they are pure, ethical beings (that have no material needs like food,
nor do they procreate, nor have any other involvements like us, humans). They
flinch not in the execution of commands they receive from Allah, They are all
the time engaged in obedience to and worship of Allah, and like faithful slaves
stand in His Presence, ready to carry out the Divine commands. They also pray
for men of virtue and upright character that they may be blessed here and in
the Hereafter.
3. Belief in Books means that whichever Guides and Directives have been
revealed by Allah from time to time through His messengers we should believe in
them. The last of those scriptures for spiritual and moral rectitude of mankind
is the holy Quran. The ummahs (parties of believers) of the past ages corrupted
their books. Allah sent others to rectify the errors and accretions and finally
revealed through Muhammad Sallallahu alaihi wasallam His last Book which is so
lucid and conspicuous, lacking nothing and also incorrigible, in short a perfect
guide for mankind to the end of the days. (Allah has taken upon Himself the
responsibility of protecting it from all attempts at corruption (Q 55:9). And
after the revelation of the Quran there can be no other Book which can guide us
to the Right Path.
4. Belief in the messengers of Allah means that all the apostles commissioned
by Allah are His true messengers. They all conveyed the Divine. Message to
their people intact (without any omission or addition). The last of this group
of messengers was Muhammad (S.A.W.) Salvation of mankind now lies entirely in
following his teachings and guidance.
5. The Belief in the life after death means that man must have a staunch belief
that a Day (of days) must sure come when the records of the deeds of men of a
life-time shall be scrutinised. Those with a good and satisfactory record shall
be rewarded. And others with an unwholesome record of (black deeds) shall be
punished. The punishment shall be unending and so will be the reward.
6. Belief in Predestination (or Predetermination of Fate) means that a Muslim
must believe that whatever is happening in this world is under the command of
Allah. It is He who governs every activity in the universe. It is not possible
that He may have some other plan for the affairs of the world and they may be
running contrary to His will and Purpose according to a set Design and Plan.
Every good and evil and guidance and straying is governed by a law
predetermined by Him. Whatever calamity befalls the-thankful servants of Allah
and the difficulties they are confronted with and the trials they are put to,
are all under the command of their Lord and Cherisher and His predetermined
laws and decisions.
Man within the framework of the freedom of choice and action whose limitations
are known to Allah alone Who bestowed them on him, being free from any form of
coercion, must accept the responsibility of his deeds and their repercussions.
He must be crazy if he tries to put the blame at some other door.
[next]
1. THE
MEANING OF BELIEF' IN ALLAH
5. Mu'az bin Jabal reports that
he was one day riding behind the Prophet on his mount, only the back portion of
the saddle separating them (a pillion-rider). The Prophet said. "O Mu'az
bin Jabal!" I said in reply, "your slave is here sire and all
attention too" (But he kept quiet). After covering some more ground, he
again called me by name and I replied with due respect as before, (But he did
not say anything). Advancing a little further he once again called me, "O
Mu'az bin Jabal!" And for the third time I repeated the same words
("your slave is here sire, ready to listen to your command") Then he
said, "Do you know what is the obligation of slaves (men and women) to
their Lord and Cherisher, Allah? "l submitted in reply that Allah and His Apostle
know best. The Apostle of Allah said", Their obligation to Allah is that
they should obey and worship Him and take no partners with Him in this act of
worship." Going a little further, he called, "O Mu'az bin
Jabal!" And I said in reply, "Say sire and your slave shall listen to
you attentively and obey your orders loyally." He said, "Do you know
what His slaves expect from Allah in return for their devotion and
service?" And I once again replied as earlier that Allah and His Apostle
have the best knowledge. The Prophet told me that the worshipful servants of
Allah should expect from their Lord and Cherisher that they would not be
chastised and tormented (for their minor shortcomings)." - Bukhari and
Muslim
Exposition: The synopsis of the statement of Mu'az is that he was sitting very
close to the Prophet and there was no difficulty in communication in this
position. But since the point he wanted to make was so important that he called
him thrice and after drawing his attention he did not say anything. This was
done with a view to impress upon him the vital importance of his point so that
he might be all ears and receive it with utmost attention and care. What the
apostle of Allah said, clearly brought out the importance of Tauheed (the unity
of Allah) which can stand between man and the Wrath of Allah in the form of
torment of Hell. And what greater thing is imaginable than one which can save
him from the wrath of Allah and entitle him to an abode of security and peace
and felicity in heaven?
6. The Prophet asked (the representatives
of Abd-al-Qais (tribe), "Do you know the meaning of belief in Allah?"
They replied in the usual pattern of the companions to his queries "Allah
and His Prophet know best." The Prophet said, "The meaning of such
belief is that man should bear testimony to the fact that there is none worthy
of worship and obedience save Allah and Muhammad (S.A.W.) is the Apostle of
Allah, and that he should offer prayers properly, pay Zakat (the share of the
have nots in the honest earnings of haves), and observe regular fasting during
the month of Ramazan." - Mishkat
7. Anas reports that whenever
the Prophet harangued us he never failed to mention that those lacking in trust
had no belief and the ones having no regard for fulfilment of promises
(contracts and other obligations) had no faith.
Exposition: The saying of the Prophet intends to convey that the person who
does not fulfil the obligations due to Allah and His servants, (fellow-beings)
pointed out in great detail in the Book of Allah, as lacking in firmness of
belief. And one who fails to fulfil the terms of a covenant is far from
godliness and piety. With roots of belief firmly in the heart of a person, he
is true to his trust, never resorting to perfidy (disloyal). Similarly, a truly
godly person will meet his obligations to his last breath. We must keep it
carefully in mind that the greatest obligation of man is that due to Allah and
His Apostle and the Book revealed by Him. And the most important and sacred is
his Covenant with Allah, the Apostle commissioned by Him, and the faith
revealed through him.
8. Amr bin 'Absah reports that
he enquired of the Prophet about Belief. He replied that Belief is another name
for patience and perseverance and Samahat. - Muslim, Amar bin Abasa
Exposition: Iman lies in man's taking to Divine way, putting up cheerfully with
whatever mishaps come his way and dauntlessly advancing with trust in Allah.
This much about the part relating to Sabr or patience and perseverance. The
other demand of his career is to spend his substance cheerfully on the needy
and helpless servants of Allah solely for His pleasure. This attitude is known
as Samahat, which also means mildness and magnanimity.
9. The Prophet is reported to
have said, "Whoever confined his friendship and enmity to the pleasure of
Allah and gave away and withheld seeking His countenance, perfected his Iman
(belief)." - Bukhari, Abu Umamah
Exposition: In the course of and rigorous moral training of man there comes a
stage where his association and union as well as aversion and dissociation with
fellow beings is conditioned by the pleasure of Allah. His love of men and
their dislike is dictated by the edicts of his Faith and not personal whims and
petty worldly interests of a temporary nature. It is only then that his Iman becomes
perfect.
10. The Prophet is reported to
have said, "He who is happy with his belief in Allah as his Lord and
Cherisher, Islam as his Faith and Muhammad as his Prophet, has tasted (the
sweetness of) Iman. " - Bukhari, Muslim, Abbas
Exposition: If a person after surrendering to the obedience and worship of
Allah, Pursuit of the Islamic Shariah and the guidance of the Prophet, is
perfectly satisfied that he needs no other deity for worship and obedience and
no other way of life save the Islamic Shariah and no other guide but the
Prophet of Allah, has surely relished Iman.
[next]
2. THE
MEANING OF BELIEF IN THE APOSTLE OF ALLAH
11. The Apostle of Allah is
reported to have said, "The best word is the Book of Allah and the best
pattern of life and character is that of Muhammad (S.A.W.) which must be
followed and adhered to (by every believer)".
12. Anas reports that the
Prophet said to him, "My dear boy! Live a life free from ill-will towards
others if you can." And he added, "This is my way of life (That I
don't have any grudge against any one). And one who cherished my way (Sunnah)
and loved me shall abide with me (close to me ) in heaven." - Muslim, Anas
13. Three persons came to the
consorts of the Prophet and when on enquiry they were told about the devotional
acts of the Prophet, they undervalued them quantitatively. They thought to
themselves that since the Prophet was free from sin and shall remain so in
future also (they knew he had been forgiven once for all - Q 48:2 ). We stand
nowhere in comparison with him. (We are not innocent like him and have to
strive all the harder in this field for salvation). So one of them declared his
intention to spend his nights in (supererogatory) prayer. Another came out with
the resolve to fast continuously (without break). The third of them announced
that he would espouse celibacy and never take any woman for wife. (When the
Prophet came to know of it) he went to them and asked them whether they were
the persons who had given vent to such and such utterances (as reported to him).
Then he harangued them saying am the best of you in the matter of fear of
(displeasure and wrath), but I fast at times and miss at others, offer (late
night) prayers and sleep also and have wives too (to whom I owe a duty). (So
safety lies in taking to my way of life). And those who undervalue my Sunnah
(way) or disregard it, have nothing to do with me." -Muslim, Anas
14. The Apostle of Allah had
(at one time) disallowed some thing to his followers and then himself indulged
in it (after some time) to make his approval of it manifest to them. Yet some
of the people were reluctant to take to it. When the Prophet came to know about
it he harangued them, and after magnifying Allah, he said to them, "Why
are some of you abstaining from what I am myself doing? Allah is witness to the
fact that I am much better informed and more God-fearing than any one of
you." - Bukhari, Muslim, Ayesha
Exposition: The Prophet had at one time instructed the believers to abstain
from something. After some time he himself manifestly indulged in it to lift
that ban in their knowledge by way of approval. But there were some of them who
insisted on abstention. So when he (the Prophet) came to know about that mental
attitude he gave them sound advice. After glorifying Allah he said to them, is
it that some of you are abstaining from what l am doing. By Allah! I know Allah
much better and fear Him (His displeasure and wrath) much more than any of
you."
15. Jabir reports that 'Umar
(Ibn Khattab) came to the Prophet that he had found some really good things in
the Jewish tradition. He wanted his (Prophet's) opinion about them and also
whether they could take and preserve them in writing. The Prophet said to him,
"Do you also intend to go down the same pit that engulfed the Jews and the
Christians? I have brought to you the Shariah (Law) radiant like the sun and
clear like an unblemished mirror. lf Moses had been alive, he would have found
himself compelled to follow me." . Muslim, Jabir
Exposition: The Jews had tampered with their scripture and perverted it to a
great extent. Yet there were some good things that had escaped corruption at
their hands which the Muslims found pleasing when they heard them. And for that
matter no religion worth the name lacks totally in truths and good teachings.
However, if the Prophet had permitted them to adopt and preserve them in
writing, the Islamic Faith would have suffered by way of interpolation. (Even
in spite of all that care of the early days, much undesirable and dirty stuff
found its way to the exegetic literature in a latter period and came to be
known as Israeli riwayat or Jewish tradition (Tr.) The Prophet's reply to
'Umar's question clearly brings out the fact that those having easy access to a
stream of clean and sparkling water would do well not to run after polluted
reservoirs elsewhere.
16. Abdullah bin 'Amr reports
the Prophet to have said that no one could be a (true) Muslim until his intent
and inclination (likes and dislikes) do not become subservient to the book
revealed to him (the Quran). - Mishkat
Exposition: The purport of this tradition is that man should subordinate his
ambitions, intentions and his inclinations to the guidance brought by the
Prophet and submit the reins of his desires to the Quran. Without this total
surrender belief in the Prophet is meaningless.
17. The Prophet said,
"None of you can be a (true) Muslim unless I become dearer to him than his
father, his son and other men." - Bukhari, Muslim, Anas
Exposition: The saying of the Prophet means that a person becomes a believer
(of the desired excellence) only when his love for the Prophet and the Faith
brought by him dominates all other relationships which draw him in various
directions. So he becomes a staunch believer only when rejecting all other
diversions, he opts firmly for the way pointed out and illuminated by the
Apostle of Allah. Only then he is entitled to that nomenclature a Muslim (one
making total surrender) and truly loyal to the Prophet and the cause of Islam.
It is only such devoted followers that Islam seeks to take up its cause and it
is they who have made and shall ever be making history. Those with half-hearted
Iman and paying only lip service to its heavy demands, and turn between
conflicting loyalties, can never sacrifice themselves to the Supreme cause of
Islam.
18. Abdur-Rahman bin Abi Qarad
says that one day when the Prophet was making ablution, some of his companions
began to rub their faces with the water trickling from the various washed
organs. The Prophet asked them as to what motivated them to it? They said to
him, "It is the love of Allah and His Apostle,“ He said to them,
"Those whose hearts are gladdened by the idea that they love Allah and His
Apostle should make it point to speak the truth (and nothing but the truth),
deliver to their owner, safe and sound, things entrusted to their care and the
treatment meted out to their neighbours must be that of magnanimity and
beneficence. - Mishkat, Abdur Rahman bin Abi Qarad
Exposition: Rubbing their hands and faces with the water from the ablutions of
the Prophet was for the sake of blessing and symbolic of their intense love for
him. This in itself was not objectionable or a disapproved act for which the
Prophet might have admonished them. However, he pointed out to them that love
of Allah and His Apostle was a lofty ideal and demanded that their injunctions
should be put into practice and the faith brought by the Prophet should be made
the way of their lives. Sincere and staunch pursuit of the Prophet‘s teachings
is the lightest manifestation of their love for him, provided it is also
associated with devotion to him. Love for a paragon of excellence is natural to
unsullied human nature.
19. Abdullah bin Mughaffal
reports that a certain person came to the Prophet and said to him that he loved
him (the Prophet). The Prophet said to him that he should think carefully over
what he had said. He (the Visitor) repeated his claim thrice saying that he
loved him and Allah was witness to it. The Prophet said to him that if he was
true in his statement, he should arm himself to face indigence and hunger.
Those in love with him find poverty and hunger rushing towards them much more
rapidly than a flood (or an avalanche)." - Tirmizi, Abdullah Ibn Mughaffal
Exposition: What do love and making somebody one‘s beloved mean? The answer
would certainly be that it is to make that person's likes and dislikes the
lover's own preferences and to adopt the pattern of his life as his own. Every
thing, however highly cherished, must be sacrificed to get close to him, to spend
one‘s time in his company and in seeking his countenance. The lover must be
ever ready to make such sacrifices promptly, even if there is no explicit
demand for them.
To make the Prophet one's beloved demands that every footprint of his and
every land mark left by him should be laboriously traced and followed (enacted
in one's own life). Wherever on this road he comes by mishaps and losses or
injuries, the lover must prepare himself to face them heroically. The Hira cave
and the battlefields of Badr and Hunain are all outstanding landmarks on this
most perilous track covered by him.
In taking to the way of his life or the way of the Islamic faith, poverty and
hunger confront the way-farer. And economic adversity is the worst that man can
face with composure. Unflinching trust reposed in Allah and His love alone can
sustain him and keep him steady in his trial on this road. The believer
involved in these trials and tribulations keeps his gaze firmly fixed on Allah
as his Wakeel (Disposer of all affairs) and not in the least worried that he is
alone and helpless. His mind is preoccupied with the notion that he is the
slave of an Almighty Lord and Master and all that he is concerned with, is to
obey Him and do His bidding. He also contemplates that he is doing his duty to
One Who is Most Merciful and Just and Fair and there is not the least risk of
his wages being lost. This trend of his thought lightens every burden and makes
every hardship and misery easily bearable. All the wiles and strategies of Satan
and all his machinations and campaign of evil to make him unsteady come to
naught.
Rush of poverty and hunger towards him is obvious. As a lover of the Prophet he
has other nobler pursuits and more important and pressing demands on his time
and energies. leaving little time for earning enough to keep the wolf away from
the door. Besides, he is now not only more contented but more discerning and
keeps a safe distance between himself and the doubtful sources of sustenance,
not to say of the obviously tainted or sullied.
[next]
3. THE
MEANING OF BELIEF IN THE QUR'AN
20. Abdullah ibn Abbas said,
One who will pursue the Book of Allah shall neither go astray in this world nor
shall he find himself in misery in the next, Then he recited the Qur'anic
verse: "Whosever follows My Guidance will not lose his way nor fall into
misery". (Al Quran 20:123) -Mishkat, Ibn Abbas
21. The Prophet said,
"There are five items in the Quran: Approved, Prohibited, Basic or
fundamental, allegorical and parables. So regard approved as allowed and
prohibited as interdicted. Follow the basic or fundamental verses (dealing with
the creed or elements of belief and Law), and believe in the allegorical (the
verse dealing with the unseen such as the heaven, the hell, the seat of
authority (Kursi) and similar other things and as such never try to probe into
them). As for the parables (the admonitory or instructive stories of the
ruination of the people of the past); take a lesson from them." - Mishkat,
Abu Hurairah
22. The Prophet said,
"Allah has made certain things obligatory; do not thwart or waste them.
Some other things he has forbidden; do not indulge in them. And some other
things have been bounded or barred; do not cross or overstep them. And there
are yet others that He has omitted without forgetfulness; do not pursue them
doggedly or try to probe into them." -Mishkat, Jabir
23. Ziyad bin Labeed says that
the Prophet mentioned something formidable and told us that it would come to
pass when the religious lore has been obliterated. I said to him, "O
Apostle of Allah! How shall religious lore be blotted out when we are studying
the Quran and teaching it to our offspring who shall in turn be teaching it to
their children. The Prophet showing surprise said to me," How is that
Ziyad! I look you for an outstanding sensible person in Madinah town. Do you
not observe that however much the Jews and Christians study the Torah and Bible
(Old and New Testaments) they do not follow its teachings. - Ibn Majah
[next]
4. THE
MEANING OF BELIEF PREDESTINATION OR PREDETERMINED FATE
24. 'Ali reports the Prophet to
have said, "Your abode in hell or heaven has already been
determined". Those present said to him, "O Apostle of Allah! why
should we not rely on what has been fated for us and abandon all labour
relating to good deeds?" The Prophet said, "No. Do strive hard in the
field of action. For, every one is provided facilities for what he undertakes.
The fortunate receive facilities for deeds leading to heaven, whereas the
wretched (hell-bound) are allowed to proceed unhindered towards hell. And then
he recited the two Quranic verses:
“So he who gives (in charity) and fears Allah and (in all sincerity testified
to the best, - We will indeed make smooth for him the path to Bliss. But he who
is a greedy miser and thinks himself self-sufficient and gives the lie to the
Best, - We will indeed make smooth for him the path to Misery". (Al Qur'an
92: 5-10). - Bukhari and Muslim
Exposition: With Allah it is a settled affair as to which acts of human beings
shall condemn them to torments in hell and which shall entitle them to abodes
in heaven. This has been very clearly brought out in the Quran and the Prophet
of Allah has also presented it very explicitly, Now it is upto man himself
whether he chooses the road leading to hell or strives hard to keep out of the
path of evil in quest of Bliss. The choice either way is his and his alone, for
he has been granted the freedom of choice and a free will. It is this freedom
(of choice and will) that justifies his ending up in hell or an eagerly coveted
abode in heaven. But the stupid and the perverse shift their own responsibility
to Allah declaring themselves compelled. (Allah is free from any such
injustice).
25. Abu Khuzamah reports from
his father that he enquired of the Prophet about the amulets used to ward off
evils and maladies and the medication in sickness and other preventive measures
adopted against troubles and mishaps. Can these contrivances be safeguards to
us from what is fated for us by Allah? The Prophet said (in reply to this
query)," These are also part of what has been predestined". -Tirmizi
Exposition: The substance of the saying of the Prophet is that Allah, who
predetermined a certain malady for us has also determined that such and such
medicine can cure it. He is the creator of the maladies and also their remedies
and cures. Everything in the universe does and must come to pass according to
predetermined plan.
26. Ibn Abbas reports that
while he was riding with the Prophet as a pillion rider, he said to me,
"My dear boy! I am going to tell you a few things. (Listen to me
attentively). Remember Allah and He will remember Thee remember Him and thou
shalt find Him before Thee. When asking for something, ask Allah for it. When
beset by some difficulty, seek aid from Allah (above), taking Him as thy
refuge. And keep it in view that if people with one accord come to benefit
thee, they cannot, save in as much as Allah has destined for thee. (Everything
in the Universe belongs to Allah, no one has anything that he can call his own
and give it to others. Every one gets what has been apportioned to him and no
more, (through whichever source it may be). And if people come together and
with united endeavours try to harm thee, they can do no more harm than what has
been fated for thee by Allah. (So it is in the fitness of things and the demand
of the good sense of Judgement that Allah alone should be taken as our refuge
and support). – Mishkat.
27. The Prophet said a strong
and mighty believer is better as compared to a weakling and Allah likes him
(the stalwart), though there is goodness and beneficence in both. And you
should aspire to that which can benefit you (in the Hereafter.) Seek divine
assistance in your troubles and never lose your heart. If you are afflicted
with misery do not be led to think if you had adopted a different course of
action, this affliction would not have touched you. Rather think that Allah had
predetermined it and He did what He liked. For 'Lau' (if) opens the door for
devilish machinations (ungratefulness to Allah and faultfinding with His
will). - Mishkat, Abu Hurairah
Exposition: The first part of this tradition brings out the very evident fact
that a physically and mentally superior Muslim, striving with all his faculties
in the way of Allah can do much greater service to the cause of Islam, whereas
a weak and sickly Muslim, none too strong mentally either, even at his best
(striving as much as he can), will fall far short in this performance of his
compared to his mighty brother. Judged by any norm of wages the former must be
entitled to greater reward. But since both of them have served the same cause
that of Allah's own Faith, the weaker servant of Allah should not and shall not
remain deprived of reward because of his inferior performance. What is really
intended here is to impress upon the Muslims endowed with stronger physique and
superior mental faculties that they should value these gifts and try to earn
with them as much good in the life of this world as they possibly can. In old
age when these faculties become enfeebled man inspite of the will to do
something finds himself helpless.
The latter portion of the report tells us that a sincere servant of Allah does
not take his intelligence and his contrivances as his bulwark. Rather, when
affliction touches him, he is immediately reminded that it is from Allah, his
Lord Cherisher and in His Superb plan of action, it is a part of the training
course for him. And this mode of thought gives him strength due to his trust in
Allah.
The correct mould of mind makes misery easier to put up with, for every
affliction becomes a gift from the beloved. - Jigar MuradabadÃ
[next]
5. THE
MEANING OF BELIEF IN THE LIFE AFTER DEATH
28. “ - Prophet said, "How
can I take to a life of ease and comfort when the angel ìsrafil is standing
with his head bowed, ears pricked and mouth on the trumpet waiting most
attentively for the orders of his Lord, coming any moment, to sound a note of
alarm." The people asked him, "O Apostle of Allah! What are your
orders to us in this serious situation?" He instructed them to repeat
again and again (the portion of the Qur'anic verse)" Allah suffices us and
He is the best Disposer of affairs". (Quran 3: 173) – Tirmidhi, Abu Sa’eed
Khudri
Exposition: The companions noticing signs of uneasiness and anxiety on his face
were themselves very much worried and exclaimed: "When you are so anxious
about it our condition (as ordinary mortals) can be imagined. What do you, as
our Prophet, advise us to escape the horrors of that terrible holocaust (the Day
of Judgment)? The Prophet told them that they should seek refuge in Mercy,
spending their lives under His patronage and tutelage. Only those who do
existence in this world in loyalty and obedience to Him are likely to come to a
happy end on the Day of Reckoning.
The word used in the original Arabic version of the report is Soor, translated
here as trumpet. The trumpet or bugle, as we know it, is sounded to alert an
army at the time of on impending danger, or normally to bring them together.
But nobody knows or can even guess the Soor. It belongs, like so many other
things, Hell, Heaven, Seat of Authority, to the unseen world. It has been said
elsewhere about its intensity and terror that it will immediately cause death
of those hearing it (the terrific blast).
29. The Prophet says: "lf
anyone wishes to witness the Day of Judgment he should study the following
three surahs of the Quran: Takweer or the Folding up, (80), Infitar or the
cleaving asunder, (82), and lnshiqaq or the Rending asunder, (84) - Tirmizi,
Ibn 'Umar
Exposition: In all the above mentioned three surahs the Day of Judgment or the
Great Holocaust has been so graphically depicted that the reciter feels that he
himself is in the picture and as such an eyewitness to the entire grim
spectacle. It has been portrayed at other places too in the Quran but is not so
vivid and horrifying as in the above mentioned surahs.
30. The Prophet recited the
Quranic verse: On that Day will she (the earth) declare her tidings - 99: 4,
and asked the companions, "Do you know what the declaration of her tidings
means? “They said in reply that Allah and His Apostle know best. The Prophet
(then) said to them, "The earth will bear witness on the Day of Judgment
and declare that such and such man or woman and at such and such time had done
any good or bad deed on her back. (This is the meaning of the Quranic verse).
He said this (information and evidence) is her tidings." - Tirmizi, Abu
Hurairah
31. The Prophet said,
"Every one of you will have to stand before Allah who will communicate
with you directly (without any intermediary take account of your deeds). And
there shall be neither any intercessor nor any curtain to conceal him. The
person (being tried) shall cast a glance to his right (to see if there is any
means of rescue) and see nothing but his own deeds. Then he will cast a glance
to his left side only to see his own deeds. Again looking in front of him he
shall see hell (with all its horrors). So try to seek refuge from (Hell) fire
even if it be with half a date fruit." - Unanimous, 'Adi
Exposition: The context of this report was the occasion when the Prophet was
instructing them to spend in the way of Allah, coming to the aid of His
helpless servants. So it (infaq or spending in the way of Allah) was mentioned.
What has been stressed here is the fact that the quantum of the substance spent
is not important in the sight of Allah but the sincerity of the intent behind
it. Even a split date fruit has great value provided that sincerity accompanies
it.
32. The Apostle of Allah said,
"A servant of Allah will be brought to the Presence of his Lord on the Day
of Reckoning. Allah will say to him, Did l not confer on you honour and
dignity? Did l not give you a wife? Were not horses and camels put in your
possession? Did We not give you respite in which you ruled over people and
collected revenues from them? He will admit that he was given all these
bounties. Then Allah will say to him, 'Were you oblivious of the fact that you
will be brought to us here (at the Divine court of Justice to render account of
your deeds‘?' He will admit that he was oblivious of the meeting of this Day.
Allah will say to him 'Just as you forgot Me in the life of the world, I shall
likewise ignore you this Day. Then another similar person denying the Day of
Reckoning, will be brought to the Divine Presence, and interrogated likewise.
And after that a third person will be brought and Allah will interrogate him as
he did the earlier two (unbelieving) persons were interrogated. But he will say
in reply (to the interrogation)," O my Lord and Cherisher! I believed in
Thee, Thy Books and Thy Apostles, l offered prayers, observed fasts and spent
my substance in Thy way. (The Prophet added) ’he will mention many other good
deeds of his in the same breath.' Then Allah will say to him, Stop (this vain
talk). We are calling a witness against you right now. He will be wondering as
to the identity of that witness (that could raise an accusing finger against
him)? Then his mouth will be sealed (since he was not ashamed of lying even
before Allah, as he had been carrying on loud propaganda of his pity and
sincerity before the Prophet and the believers). And his thighs, muscles and
bones shall be questioned (and they will relate exactly each and every
(hypocratic) deed of his. And in this way Allah will close the door of
concoctions on him." The Prophet concluded, "This is the person who
lived as a hypocrite in this world and he it is who inflamed the wrath of
Allah. – Muslim, Abu Hurairah
33. 'Ayeshah says that she
heard the Prophet invoking Allah in some of his prayers thus, "O Allah!
Take my account by an easy reckoning." I asked him, "What do you mean
by easy reckoning?" He said, "Easy reckoning is this that Allah
glancing through his record of deeds overlook his evil ones." He went on
to say, "O Ayeshah! If a probe is deemed necessary in taking account of
any body, he is doomed." - Musnad Ahmad
Exposition: In the Quran and some other traditions there are explicit glad
tidings for those who take to the way of Allah and go on fighting against the
forces of evil to their last breath. Allah will overlook their slips and petty
Shortcomings and appreciating their good deeds will reward them with an abode
in heaven.
34. Abu Sa'eed Khudri says that
he went to the Prophet and asked him, "Who will be able to remain standing
before his Lord on the Day (said to be of the duration of a thousand years) and
about which Allah has declared in the Quran. 'A Day When (all) mankind will
stand before the Lord of the worlds. - 83:6. The Prophet said, "That Day
will be light (brief and comfortable) for the believer, so much so that it will
become the coolness of his eyes like the obligatory prayer, the misery and
hardship of that Day is for the criminals and the rebellions. To them it will
appear to be a thousand years long, for time hangs heavy on one afflicted
misery. - Mishkat
35. The Prophet reports that
Allah says, "I have in readiness for my servants that which no one has
seen nor heard of nor even imagined. If you want you may call to mind and
recite the Quranic verse: No person knows what delights of the eye are kept
hidden (in reserve) for them-as a reward for their good deeds. - Bukhari Muslim
36. The Prophet has been
reported to have said, "In heaven even the space just enough to accommodate
a whip is better than this world and all its paraphernalia." –Bukhari,
Muslim
Exposition: By space just enough to accommodate a whip is meant that small
space where a person can lay his head. What the brief report intends to convey
is that even if one's whole life in this world is ruined in trying to live
according to the dictates of the Divine Faith and he is left a destitute -
without even the bare necessities of life, and as a compensation for which he
gets a very small place in heaven, it is indeed a profitable business for
sacrifice of the ephemeral Allah will give him that which is abiding.
37. The Prophet said, "The
most prosperous man in the world (with deeds dooming him to hell) shall be
brought and cast into the Pit. When the fire has had its effect on his body he
will be asked, "Have you ever had favourable times before and tasted
luxury and comfort?" He will say, "Nay, By Thee O my Lord and
Cherisher, never have I tasted happiness," Then another person shall be
brought who had spent his life under the most straitened Circumstances (and had
become entitled to heaven for his good deeds). When, on entry, the bounties of
heaven have had their favourable effect on his body, he will be asked,
"Have you ever tasted adversity and misery?" He will say. "O my
Lord! I never came by adversity and never experienced misery. - Muslim
38. The Prophet said that hell
has been common flaged with pleasures and cravings and heaven has been
surrounded by toils and hardships. – Bukhari, Muslim
Exposition: What the tradition intends to bring out is the fact the person who
worships his own 'self' and runs madly after the physical comforts and luxuries
(carnal cravings) ends up in hell. And one who craves for paradise, must of
necessity traverse a thorny path. He must do all he can to overcome the
headstrong demands of his flesh and compel himself to put up with every toil,
hardship and unpleasantness for the sake of Allah. So long as a person does not
go up the steep incline (tiresome path) it will not be possible for him to
enter heaven -the heaven of peace and comfort.
39. The Prophet said, have
never seen anything more formidable than hell-fire and yet the person to whom
it is most abhorrent is sleeping. Nor have I ever seen anything more exquisite
and desirable than heaven but (strange as it may appear the person longing for
it is fast asleep. - Tirmizi
Exposition: The sight of a horrible object takes away the sleep of man. Unless
a person is satisfied that he is safe, he cannot go to sleep. Similarly, one
enamoured of something beautiful and valuable, very much after his heart, can
neither rest in peace nor can have undisturbed sleep until he has acquired it.
If such is the fact why should those longing for heaven be asleep? Why do they
not endeavour to save themselves from the fire of hell? No one in mortal fear
of anything can have a wink of sleep. And like wise one in quest of a cherished
prize can never enjoy sound sleep.
40. The Prophet (addressing his
ummah) said, "I shall be the first to arrive at Hauz (the heaven's
reservoir known as Kausar) and shall welcome you and make arrangements to
quench your thirst. Whoever comes to me shall drink from Kausar. And whoever
has once satiated his thirst here, will never again feel thirsty. And some
people will try to approach me there. I shall recognize them and they shall
recognize me, but they will be checked from getting close to me. At this I
shall say that they belong to my ummah. (And as such they should let them come
to me). But I shall be told that these people had interpolated in the Faith
after my departure from the world and so I was unaware of it. On having this
information I shall say to them, "Those who altered the shape of my Faith
should get away from me. –Bukhari, Muslim, Sahl bin Sa'd
Exposition: The tradition has glad tidings in it and an equally fearful warning
also. It gives glad tiding that the Prophet shall welcome and entertain them at
Kausar, who accepted the Faith brought by him without making any alterations in
it and lived upto his teachings. But those who introduced innovations in the
Faith (in the name of Faith but actually in conflict with it), shall be driven
away from his presence as aliens (not a part of his ummah) rejected and
repulsed, despised and disgraced. What a deprivation and what misery!
41. Abu Hurairah reports the
Prophet to have said, "On the Day of Judgement only that person shall be
entitled to my intercession who pronounced the Kalimah: La ilaha illallah (the
epitome of the Islamic faith with utmost sincerity of heart and soul." -
Bukhari
Exposition: In very few words the Prophet has conveyed to us something of great
importance. A person who did not take to Tauheed or unity of Allah did not
accept the Islamic Faith, remaining involved in Shirk or polytheism, shall
remain deprived of the intercession of the Prophet. He will intercede only for
those who have believed whole heartedly, reposing belief in the greatest truth,
the unity of Allah as evident from the words of another tradition (belief has
gone to the depth of his heart). Again, it is also very evident that sincere
belief motivated the believers to deeds. Somebody hearing the news of his son
falling into a well on confirmation of the news immediately rushes to the scene
of the accident for his rescue. The same is true of a heart felt belief. It
makes him anxious for his salvation and incites him to action.
42, Abu Hurairah said, “When
the Quranic verse and admonish thy kinsmen' (26:214) was revealed, the Prophet
called together the Quraish harangued them thus"
"O the Quraish tribe! Do take heed and save yourselves from hell-fire I
can do nothing to ward off the chastisement of Allah.”
"O Family of Abd Munaf! I cannot take away from you the Punishment of
Allah in the least."
"O Abbas bin abdul Muttalib (real uncle of Prophet), I cannot stand
between you and the Divine wrath".
"O Safiyah (real paternal aunt of the Prophet), I find myself unable to
take away from you the Divine retribution."
"O my daughter Fatimah! I can give you whatever you demand from my
belongings but can do nothing to save you from the wrath of Allah. So try to
save yourself, for only a firm belief and good deeds alone could avail you in
the Hereafter. - Bukhari, Muslim
43. Abu Hurairah reports that
one day the Prophet harangued in our midst in which the concealment (stealth)
of the spoils of war was presented with great stress. Then he went on to say:
"l would not like to find any of you on Doomsday with a camel grunting on
his neck and his calling me to his aid (to save him from this punishment for his
sin). And l may answer that I not do anything to ameliorate the situation since
I had already warned him in the life of the world. I should not find any of you
on the Day of Reckoning in this plight that a horse be neighing on his neck,
and he requesting me to rush to his aid and I may say to him that I could do
nothing for him there, since I had already warned him in the life of the world.
l would hate to see any one with a goat bleating on his neck on Doomsday and he
calling me to his rescue and I answering Him saying that l could not help him
there in the least since I had fore-warned him in the life of the world. I
would not like to see any of you in this sad plight that rags of cloth be
fluttering at his neck and he calling me to save him from this disgrace and
torment and I showing my inability towards it off from him saying that I had
already informed him about it in the life of the world. I would not like to see
any of you on Doomsday with gold and silver hanging from his neck and he
appealing to me for help and I turning down his request saying that I could do
nothing to rescue him from this punishment of his sin since I had already
warned him. - Bukhari, Muslim in the words of Muslim
Exposition: Animals crying and rags of cloth fluttering signify that thefts of
the booty cannot be concealed on that day. Every crime shall cry out loudly
proclaiming itself and exposing the perpetrator. It is, however, to be noted
that it will not be limited to the stealth of the booty. Every major crime
shall proclaim itself and disgrace the criminal in the eyes of the entire
humanity. May Allah save every Muslim from this ignominious end and grace him
with repentance and seeking forgiveness before it is too late.
[next]
III. DEVOTIONAL ACTS (WORSHIP)
1. THE
IMPORTANCE OF SALAT (PRAYER)
44. The Prophet said, "If
a stream running by the doorstep of any one of you and he takes bath in it five
times every day, can there still remain any dust or filth on his body."
The companions replied that there is no likelihood of any dirt being left on
his body. The Prophet said, "the same can be said about prayer. Allah
obliterates sins of His servants through prayers. - Bukhari Muslim, Abu
Hurairah
Exposition: In this tradition it has been stated that prayers become the means
of forgiveness of sins of men. And this the Prophet illustrated by means of an
abstract example. Prayer creates in man’s heart a sense of gratitude as a
result of which he advances regularly and it takes off this mind from
disobedience, so much so that if there is a slip on his part it is not
international. He at once comes down to his knees before his Lord and asks
forgiveness for it between tears and sighs.
(A)- Abdullah Ibn Mas'ood says that a certain person kissed a woman (a stranger
out of wedlock). Then he came to the Prophet and told him about it. The Prophet
recited the following Quranic verse. ‘And establish regular prayers at the two
ends of the day and the approaches of the night: For, those things that are
good remove that are evil. (11:114) At this that person asked him whether it
was for his individual case (or on a general basis). The Prophet replied,
"No, it is for my entire Ummah." – Bukhari, Muslim
Exposition: This _tradition further explains the point made in the preceding
report, in which it had been pointed out that prayer becomes an expiation for
sins. The person mentioned in this tradition is a believer and not a habitual
sinner. But he was a human being who can err, and not an angel, and at the
impulse of the moment kissed a strange woman on the way. This upset him so much
that he came to the Prophet and submitted that he had been guilty of a culpable
sin and should be cleaned by enforcement of the law. The Prophet, however,
recited the Quranic verse quoted above, in which Allah (has ordered the believers
to establish regular prayers during the day and part of the night, and
concluded it with the words: For those things that are good remove that are
evil, meaning that prayers expiate sins. At this the person concerned was
satisfied and his mind was no more agitated. This, by the way, shows the high
standard of training that the Prophet had imparted to the companions.
45. The Prophet said,
"These are the five prayers (during the day and the night) which Allah has
made obligatory for his servants. So he who made ablution in the best manner
and offered prayers at their appointed times, performing bowing and
prostrations gracefully with his heart bowed before Allah, Allah took upon
Himself absolution for him. And those who failed to do it are beyond the pale
of Allah's covenant. He may forgive them if He is so pleased or chastise them
at will."
46. Abdullah ibn Amr bin-al-As
reports that the Prophet one day harangued on the theme of prayer and said,
"Those who take care of their prayers assidously, they will become light
for them and pleased with Allah for their salvation. As for those failing in
such exercise of protection of their prayers, they will neither become light
for them nor plead on their behalf nor become a means of their absolution.
Exposition: Muhafizat (protection) is the word used in the Arabic original
which means taking utmost care of something. That means one should always be on
one's guard whether he has performed ablutions properly, is offering prayers
punctually at their prescribed times and his acts of prayer, bowing and
prostrations have been graceful. And lastly he must keep an eye on the degree
of concentration in the devotional acts; whether he has focussed his attention
on Allah or his mind has been wandering in the affairs of the world and
occupied with other stray thoughts. Apparently enough one who is mindful of his
prayers in this manner is sure to serve Allah in other walks of like as well
and likely to succeed in the Hereafter.
47. The Prophet said, "The
hypocrite puts off his prayer while the sun becomes pale (about to set) which
is the hour of worship of the sun for the polytheists. He gets up and in great
haste offers four rak'ats (units) of (Asr) prayer (like a hen pecking on grain
in quick succession.) He does' little remember Allah in his prayer." –
Muslim, Anas
Exposition: The tradition brings out the difference in the prayers of the true
believers and those of the hypocrites. A believer offers his prayers at regular
hours punctually, his bowing and prostrations being graceful and his attention
concentrated on Allah. Whereas the hypocrite is not regular in his prayers
performing bowing and prostrations halfhearted and carelessly his mind
wandering and concentrated on things material. Every prayer, for that matter,
is important but the Fajr (early morning, pre sunrise) and 'Asr (late
afternoon, pre sun-set) prayers have importance and excellence of their own.
Asr is the busiest time of the day, engaging utmost attention of the
businessmen, and hence, unmindfulness in the matter of duty to Allah. If a
believer's conscience is not wakeful Asr prayer is most likely to be
endangered. As for the Fajr prayer, greater importance is attached to it
because early morning is the time of deepest slumber and if Iman or belief in
Allah is not alive, breaking sweet slumber and jumping out of a cosy bed is not
humanly possible.
48. The Prophet said, "The
angels keeping watch over men's affairs during the day and the night, change
duties and come together in Fajr and ‘Asr prayers. Then those that have been
with you go lord and Cherisher who enquires of them about His servants (on
earth) and their activities. They submit that when they went to them, they
found them praying. And leaving them too they found them in the same devotional
act. - Bukhari Muslim, Abu Hurairah
Exposition: The tradition very vividly brings out the importance of Fajr and
Asr prayers. Fajr prayer is attended by the angles of the night watch, as also
those coming down to take over charge from them. Similarly, Asr prayer is
joined by both the angles together with the believers attending the
congregation. What greater luck can be imagined by Muslims than their joining
the ranks of the angels in these two prayers?
49. Umar bin Khattab reports
that he wrote to all his governors that the most important among their duties
is prayer. Whoever will take care of his prayer keeping a vigilant eye over it,
shall have protected the entire Faith. And one who allows it to go waste, will
of a surety, destroy other things sooner. - Mishkat
50. The Prophet said,
"Seven (types of) persons shall be provided shelter by Allah's special
provision (on Doomsday) when there will be no other shade anywhere. The first
of them will be a just ruler, the second a person whose youth was spent in worshipful,
devotion and obedience to Allah. The third will be the person whose heart is
all the time in the mosque; when he has come out of the mosque he is eagerly,
waiting to enter it again for the next prayer. The fourth entitled to that
privilege will be the two persons whose friendship rests entirely on Allah and
His Faith. This sentiment brings them together and they part also with the same
feelings. The fifth will be the person who remembered Allah in solitude and
tears welled up in his eyes. The sixth will be the person who was encouraged
and enticed by a high placed charming woman inviting him to sin and he rejected
her offer for fear of Allah alone. And the seventh will be the person who gave
his substance in the way of Allah so secretly that his left hand was not aware
of what the right hand gave away. - Unanimous, Abu Hurairah
51. Shaddad bin Aus reports
that he heard the Prophet saying, "Whoever offered prayer for show took
partners with Allah, and who fasted for show also gave partners to Allah, and
whoever gave in charity for show joined others with Allah. - Musnad Ahmad
Exposition: In this report the Prophet has impressed upon us that whatever good
deed is done by man, it should aim solely, at seeking the countenance of Allah,
It should be his sincere and clear intent that this is his Master‘s commandment
and he himself has His pleasure at heart. Whatever virtuous deed is done to
please others or to appear godly and virtuous in their sight is not only
worthless but incriminating in the sight of Allah. Value if any can be attached
to only those sincere good deeds that have been performed with the intent of
pleasing Allah alone.
[next]
2.
CONGREGATIONAL PRAYER
52. The Prophet said, Prayer
said in congregation is twenty seven times greater in excellence than the prayer
offered by a person individually, isolated from the party of believers (without
excuse acceptable to the Islamic Shariah). - Bukhari, Muslim Abdullah bin 'Umar
Exposition: In the text of the Arabic original the word 'Fazze' means one
living in perfect isolation. In congregational prayer, all sorts of people and
from every walk and station in life, the rich and the indigent, well dressed
and in tatters, stand shoulder to shoulder. To those with a superiority complex
due to their rank in society and their opulence, standing so close to a lowly
servant of Allah is abhorrent. So they pray in their houses individually. The
Prophet prescribed congregational prayer in preference to individual prayer in
one's closet or in the mosque separately, as the most effective cure of this
malady (superiority complex).
Again, it's a common experience that in congregational prayer whisperings of
Satan are reduced and communion with Allah is comparatively of higher order.
For this reason the excellence of congregational prayer, according to the
Prophet, is twenty seven times greater than the individual prayer. The same
fact has been given prominence in the ensuing tradition (No. 54).
53. The Prophet said, "The
prayer of man which he says with another person is much more helpful in the
growth and development of his belief and faith than the one he offers
individually. And the prayer he says with two persons improves his belief more
than that said with one person. And the larger the number of men in the
congregation the more pleasing to Allah it becomes. (Communion with Allah is
enhanced) - Abu Dawood, Abi Ibn Ka'ib
54. In a city or village with
three believers if congregational prayer is not said (to sanctify it), Satan
gets hold of them, so you should impose upon yourself as an obligation to say
your prayers in congregation, since the wolf devours only the lone goat
straying from (the protection of) the flock and the shepherd. - Abu Da'ood, Abu
Darda
Exposition: This tradition states the fact that those offering prayer with the
congregation are blessed with the mercy of Allah and they are under His
protection. But if congregation is not established as a regular practice Allah
withdraws his protection from them and they become an easy prey to Satan. And
then he (the evil one) preys upon them as he is pleased and drives them in any
direction he likes. It is just like a flock of goats that normally lives under
dual protection of the shepherd and the strength that is in unity and
togetherness, and the wolf, does not find it easy to prey upon them. And in
case a foolish goat strays much against the design of the shepherd, it becomes
an easy prey to the wolf, since it is weak, unable to protect itself, and has
also deprived itself of the protection of its master.
55. The Prophet, says,
"The person who heard the call of the Muazzin (crier / caller) calling to
Allah (prayer at the mosque) and he has no excuse to prevent him from rushing
to attend to his call, his prayer that he says singly (at home or in the mosque
alone) shall not be acceptable (On Doomsday). People asked the Prophet what he
meant by excuse, and which were those things that become excuses (acceptable to
the Islamic Shariah)? "The Prophet replied, “Fear and illness." - Abu
Da'ood, Ibn Abbas
Exposition: In this tradition "fear" means dread of danger to life
due to an enemy or a beast of prey or a poisonous snake. And
"illness" here refers to that condition of man which can prevent him
from attending the mosque. A strong gale (stormy wind), torrential rains and
severe cold also become excuses. However, it must be borne in mind that
coldness of the cold countries of the world is not an excuse for absenting
oneself from the congregation. Only in the tropical countries in winters a
severe cold wave may prove fatal as it does usually in our own country and the
neighbouring ones. Such unusual cold casually is undoubtedly an excuse.
Similarly if the calls of nature at the critical juncture are so compelling
that they cannot be deferred, may become reasonable excuses, since another
tradition forbids a person to offer prayer when he is ill at ease due to two
afflictions distressing him simultaneously.
56. Abdullah bin Masood reports
that (during the life time of the Prophet) none of us remained behind in
attending congregational prayer save the hypocrites whose hypocrisy was an open
secret. Those whom the physical disability prevented clue to sickness or some
other cause, had also to stay away from the mosque. However, it is reported
that even the sick persons, too weak to walk, came to attend the congregation
supported by two brethren serving as crutches. Abdullah Ibn Masood stated in
this connection that the Apostle of Allah had taught us Sunnah-al-Huda. By
Sunnah-al-Huda are meant those Sunahs (or ways which have a legal authority and
the ummah has been ordered to put them into practice). And among these Sunnahs
is that prayer also which must be offered in a mosque where Azan (call for
prayer) is given. And in another tradition he is said to have reported that a
person who likes to meet Allah tomorrow (Doomsday) as a submissive and obedient
slave of Allah, should take utmost care of these five (obligatory) prayers and
should offer them in the mosque in congregation, since Allah has taught your
Prophet Sunnah-al-Hada and these prayers fall under this Sunnah. And if you
will pray in your houses as these hypocrites do, you will have discarded the
way of your Prophet. And giving up the way of the Prophet you will have lost
Sirate-Mustaqeem (The Right Path.) - Muslim Abdullah Ibn Mas 'ud
[next]
3.
LEADING THE PRAYER
57. Abu Hurairah reports that
the Prophet said, "Imam (leader of the Prayer) is a surety and the Muazzin
(crier) is a trustee. O Allah, Make those leading the prayers virtuous and O
Allah! Forgive those calling people to prayer". - Abu Da'ood
Exposition: Imam is a surety means that he is responsible for the prayer of the
people. If he is not pious and virtuous, he will spoil the prayers of all his
followers. And so the Prophet prayed to Allah to make the imams virtuous. And
the meaning of the crier's trustworthiness is that people have entrusted their
prayer to his care and it is his duty to call them to pray at the appointed
hours so that they on listening to his call make preparations and join the
congregation easily in time. lf he is not regular and punctual in his call to
prayer, it is possible that some people may miss the congregation entirely or a
few rak'ats (units of prayer).
This tradition on the one hand directs the Imams and Mu'azzins to realize fully
their responsibilities, and on the other the Ummah is being instructed to
select and appoint only virtuous and Godfearing men as Imams and to call men
to prayer only responsible (duty conscious) persons should be appointed as
Mu'azzins.
58. The Prophet is reported to
have said, "When any one of you leads a prayer (keeping in view the
existing conditions and his congregation) should say a moderate light (brief)
prayer since there will be infirm, sick and old persons following you in
prayer. However, when any one of you prays (singly) he may make his prayer
lengthy as much as he likes." -Bukhari, Muslim, Abu Hurairah.
59. Abu Mas'ood Ansari reports
that a person came to the Prophet and complained that such and such Imam
lengthened his prayers and for this reason he went to the mosque late (to join
the congregation after it had gone on for sometime). (Abu Mas’ood goes on to
say) "I never saw the Prophet in such an angry mood in his harangue as on
that occasion. He (the Prophet) said. "O you people! Some of you leading
prayers frighten the servants of Allah and create aversion in them. (Beware).
Whoever of you leads the prayer should be brief since there will be old persons
and the indigent, needy workers eager to take to their work". - Unanimous
Exposition: Brevity in prayer does not mean that he should hurry through it
carelessly doing justice to none of its various performances like standing,
reciting the Quran, bowings and prostrations. Such a hotchpotch prayer could
not be an Islamic devotional act. However, consideration of those praying with
him and time and circumstances is essential. The Prophet's example of the most
considerate iman should remain as an ideal before them.
60. JabÃr reports that Mu'az
bin Jabal used to say his prayer with the Prophet at his (Prophet's) mosque (as
a supererogatory prayer) and then went to his own people to lead their prayer.
So one night he said, ‘isha prayer with the Prophet and then leading his own
congregation started reciting Surah Baqarah (Chapter 2, the longest Surah of
the Quran). At this, one of his following terminated his prayer in the
congregation and saying it singly went home. Other people in the congregation
(after conclusion of the prayer) said to him that he had indulged in a
hypocritic act. He said to them that he had done nothing of the sort. He would
go to the Prophet and report to him (about these lengthy prayers of Mua'z). And
so he came to the Prophet and submitted," O Apostle of Allah. We have
camels employed in irrigation (irrigate other crops on wages). We toil hard the
whole day (and are dead tired in the evening). And saying his (Isha) prayer
here with you, in his own congregation starts reciting Surah Baqarah. (How can
we stand so long after the crushing toil of the day?)" On hearing this the
Prophet turned to Mu'az and said, "O M'uaz Do you want to put people in
temptation. Recite Surah Shams (The sun 91), Surah Lail (The Night 92) and
Surah A'Ia (The most High 87). - Muslim
Exposition: The Prophet used to say Isha (late evening) prayer after the
passage of one third of the night. Mu'az used to join this prayer with him as a
supererogatory act. Naturally, he must have been taking some time to get to his
own locality. Then leading "Isha" prayer in his own mosque he started
reciting such lengthy surahs as Baqarah (II), taking sufficiently long time in
finishing the prayer. And or the other side there was his congregation
comprising daily wageearners at the fag end of their physical strength by
nightfall, having toiled in the groves and fields the whole day.
Under these circumstances and with such people lengthy prayers could do nothing
more than compelling them to run away. With all these facts in view, the
Prophet mildly, admonished (for his over zealousness in prayer). Allah be
pleased with that through his (misplaced) zeal in devotional acts) the Imams of
the Ummah have been cautioned for all times to come.
[next]
4.
Zakat
61. The Prophet said, "To
be sure, Allah has imposed Sadaqah (literally charity or an act of virtue) on
people as an obligatory duty. It will be realized from their wealthy persons
and returned to their needy and the poor." - Unanimous
Exposition: The word Sadaqah is used for Zakat which unlike other Sadaqat is
not optional but obligatory and a devotional act next in importance to prayer
only. In this tradition Sadaqah has been used in this sense. In its usual
(literal) sense it is that part of one's substance which he gives away in the
way of Allah of his own free will. Another word used in the Arabic original is
'Turaddo' (shall be returned) which signifies vividly that Zakat realized from
the haves is the rightful share of the 'have nots' of the Society which must of
necessity, go to them.
62. The Prophet said, "The
person whom Allah endowed with wealth and he did not pay Zakat (due from him
for his substance), it will take the shape of deadly poisonous snake with two
black spots on its head (an indication of its most poisonous species) and it
will become the halter on his neck. The snake gripping his jaws (with its
fangs) will say to him, "I am your wealth, your treasure". Then the
Prophet recited the following Quranic verses: And let not those who covetously
withhold the gifts which God hath given them of His Grace, think that it will
be good for them: nay, it will be the worse for them: soon the things they covetously
withheld, be tied to their necks like a twisted collar on the Day of Judgement.
(Q.2:80). _ Bukhari
63. Ayesha reports that she
heard the Prophet saying that the wealth from which zakat had not been taken
away becomes the ruin of that wealth." -Mishkat, Ayesha
Exposition: By ruination is not meant wholesale destruction of his property and
other belongings. Rather, it means that the part of that wealth which was the
share of the needy and the poor and he himself had no right to benefit by it,
by partaking of it he ruined his belief and faith. imam Ahmad bin Hambal has
explained it in this way. But it has also been observed that the entire capital
of the person devouring Zakat due from him has all of a sudden gone down the
gutter leaving him a destitute.
[next]
5.
SADAQAH FITR
64. The Prophet made payment of
Sadaqah Fitr incumbent on the believers that it may become an expiation for his
shortcomings such as immodest tittle-tattle and other pursuits while fasting.
And it also provides food and other necessities to the needy and the poor, who
for want of means may suffer privation even on the day of Eid festivities.
Exposition: There are two conveniences in view in the imposition of Sadaqah
Fitr (making it wajib - stressed but not obligatory, a degree lower than Farz
or strictly obligatory). One of them is making amends by spending in the way of
Allah for any lapses and petty faults of a believer while fasting in the month
of Ramadhan. And the other equally or more important expediency is that the
'have nots' of the society may not starve or remain naked on a day when their
better of brethren are celebrating Eid merrily. They may also get at least
enough to provide them a square meal and if possible meet some other petty
needs. Probably that is the reason behind making it incumbent on every member
of a family, young and old, even the immediately born, and great stress has
been laid on paying it before Eid prayer. There is no bar on paying it earlier
during the month of Ramadhan. Much better results could have been achieved if
all the Muslims in a village, town or a country eligible for fasting had paid
their Saqaqah-Fitr in an organised manner and the proceeds had been
collectively managed and properly distributed.
[next]
6.
'USHR' (A Muslim's contribution to the Islamic
State from his agro produce of their field.)
65. The Prophet said, "One
tenth of the total produce of unirrigated land (due to vicinity of a river or a
lake or rain-fed area) shall be collected (from the cultiviator) as ‘ushr', but
only one twentieth (5%) of the produce of other lands that need irrigation
(which involves additional expenditure as an input), shall be due from the land
owner or the cultivator as the case may be.
Exposition: Ushr like Zakat is a powerful source of income to the public exchequer
in an Islamic order but the Muslim States of today either do not care or those
who make half-hearted efforts in this direction find to their dismay that they
cannot save the allocations from the crocodiles of their own agencies,
middlemen and corrupt political parties. If only they could tap this source
properly and distribute and manage it effectively.
[next]
7.
FASTING
66. Salman Farsi reports that
the Prophet harangued them on the last day of Shaban (the eighth month of
Islamic calendar). He said, O you people! A month of greatness and blessing has
come very close to you. It is a month one night of which is better than a
thousand months. Allah has made it obligatory (for the believers) to fast in
this month. And tarawih (special supererogatory prayer) during the night of
Ramadhan is non-obligatory (but the Sunnah or way of the Prophet with which
Allah is much pleased). Whoever does any good deed of his own free will and
cheerfully too, will be equivalent in its reward to obligatory devotional acts
of other months. And one who performs obligatory devotional acts in this month
shall be equal to seventy such acts of other months. And the reward of patience
and perseverance is paradise. And this is the month of sympathy with the poor
and the needy of the society." - Mishkat
Exposition: By the words "month of patience it is intended to convey that
through fasting training is imparted to the believer to persevere in the way of
Allah and gain control over his natural cravings. From an appointed hour to
another appointed hour a person under the command of Allah neither eats. nor
takes water nor goes unto his wife. This creates and nourishes in him the
spirit of obedience to Allah. He also gets practised in the control of his
emotions and cravings like hunger, thirst and sexual urge if there arises an
occasion for it. The example of a believer in this world is that of a warrior
who has to wage a regular war against the Satanic lusts and forces of evil all
his life. If he is lacking in patience and perserverance he is sure to
surrender to the enemy in the first encounter. Ramadhan is a month of sympathy
means that the fasting believers who are the recipients of gifts from Allah
should share with the needy of their locality some of these divine gifts making
arrangements for their Sahar or Sahrà as it is popularly called (a light repast
before day-break) and also their ifïar (vituals and drinks taken to break fast
at sun-set).
In the text of the Hadith in the Arabic original the word 'Muwasat' has been
used which means sympathy in the form of financial aid. But it is includes
verbal consolation also).
67. "Whoever fasted in
Ramadhan with sincere belief and an eye on the reward of the Last Day, Allah
shall forgive his earlier sins. And one who said (Tarawih) prayer with firmness
of belief and with the intent of the reward in the next world Allah shall
pardon his sins of the past life." - Unanimous
68. The Prophet said,
"Fasting is a shield. And on the day you are fasting you should not give
vent to an obscenity not kick up a tumult and noise. And if any one tries to
thrust it on you by abusing you or picking up a fight with you, you should call
to mind that you are fasting. How can you indulge in exchange of obscene
language or blows in a vain fight while observing the discipline of a
devotional act". - Bukhari, Muslim
69. The Apostle of Allah Said
"Fasting and the Quran shall intercede on behalf of the believer. The fast
will plead saying. "O my Lord and Cherisher. l prevented him from taking
his food, water and satisfying other natural urges and he abstained from them
for thy sake. O my Lord and Cherisher! Accept my intercession on his
behalf". And the Quran will say, "I stood between him and his sweet
slumber (he himself recited or listened to the recital of the Quran at the cost
of much needed sleep). So, our Lord and Cherisher grant my prayer in his
favour." And Allah shall accept the humble request of both of them.
70. The Apostle of Allah said,
"The person who (in spite of fasting) did not give up telling lies and
putting falsehood into practice, Allah has no interest in his abstention from
food and water. - Bukhari, Abu Hurairah
Exposition: Through fasting Allah intends that man should take to piety and
virtue. If he failed in this behalf and did not base his life on truth, did not
give up telling lies and practising falsehood and outside Ramadhan too truth
does not manifest itself anywhere in his life such, a person should think
seriously why he abstained from food and water.
71. The Prophet has said,
"How many wretched fasting persons there are who do not gain anything from
their fast save hunger and thirst and (how many are those) saying Tarawih
prayer (during the nights of Ramadhan) who earn nothing but wakefulness (loss
of sleep)".
Exposition: Like the tradition preceding immediately. This one also teaches us
the lesson that while fasting should keep in view the real aim of fasting
without which it becomes an exercise in futility.
72. Huzaifa reports that he
heard the Prophet saying, "Whatever lapses or wrongs a person is guilty of
relating to his household, his wealth and his neighbours, prayer, fasting and
Sadaqah (Spending in the way of Allah) become expiation for all those
shortcomings (minor offences only). - Bukhari, Kitab-al-Saum
Exposition: Man falls in sin due to his wife and children. Likewise in business
and in his dealings with the neighbours also there are lapses on his part. As a
result of these devotional acts Allah shall forgive those sins (minor ones)
provided they have not been committed intentionally, but on the impulse of the
moment.
73. Abu Huraira said,
"When a person fasts he should oil his hair so that the effects of fasting
on his person may not be so marked.” - Al Adabul-Mufrad
Exposition: What the companion (may Allah be pleased with him) wants to tell us
is this that the fasting person should abstain from exhibition of it. He should
take bath, put oil in his hair, comb his beard and try to present himself
lively so that the indolence and depression, the result of fasting may
disappear and the door of hypocrisy may be closed.
74. The Prophet said to the
people, "Do take Sahri (a light repast before day-break in Ramadan since)
there is blessing in it". - Bukhari
Exposition: The underlying idea is evident from the word blessing. Fasting from
dawn to dusk, more than sixteen hours in tropical summers, is a hard enough
exercise in austerity even after taking something before dawn. lf a fasting
Person were to deny himself this reinforcement of vitalising food Sahri he
would have to fast for a little less than twenty four hours and it would be a
great strain on his health and working capacity. Even devotional acts would
become a burden due to weakness. So the easiest way to lessen this hardship is
to reduce this gap between two meals. All this is implied in a few words of the
tradition. In another tradition it has been said, "Take help from Sahri to
fast during the day and prepare yourself for Tahajjud (late night
supererogatory prayer) by resting a while during the day (Siesta).
75. Sahl bin Sa 'ad reports
that the Prophet said, "People (the believers) would be in a healthy state
(as regards belief and Faith) so long as they will be prompt in breaking fast
(immediately after sunset). - Bukhari
Exposition: The Muslims have been directed to break their fast as soon as the
sun sets in opposition to the Jews who terminated it after darkness had
prevailed, and thereby proving that they are free from the religious malaise
(of the Jews).
The spirit behind every devotional act is unflinching obedience to Allah. So in
fasting when that appointed hour for terminating the abstention from food and
water comes, an obedient servant of Allah must obey without a moment's delay.
Any attempt at exhibition of our power of endurance in this behalf would be
audacity and a serious transgression on his part, a violation of his Islam
(total surrender to Allah).
76. Anas bin Malik says,
"Whenever we went out on a journey with the Prophet (during the month of
Ramadhan, some of us fasted, others did not. But neither the fasting person
objected to those partaking of food and water, nor the nonobservers objected
to their fasting (in face of leave to postpone it on a journey)". -
Bukhari
Exposition: The Quran permits a believer on a journey to put off fasting for
future. However, those to whom it is not a hardship, it is better for them to
fast. Those with a weaker will and physique should however desist, lest they
become a trial for others. As for disapproval of one another, they were too
good believers to taunt their brother for infirmity or over-zeal either way.
77. The Prophet said to
Abdullah bin 'Amro bin 'As, "Is what I have been told that you fast
regularly during the day and spend the whole night praying (superegatory
prayer)?" He said, "yes, sire, that is true." The Prophet said
to him: Do not do so. Fast at times and take rest also. Similarly enjoy sleep
as well as say Tahajjud prayer. For, you have an obligation to your own body,
your eyes, your wife and your casual visitors and guests. Fast only three days
every month. That is enough for you." - Bukhari
Exposition: Fasting continuously and without break and waking up the whole
night, ruins one's health, particularly the eye sight is badly affected, even
irreparably damaged. So the Prophet instructed him to desist from it. A
believer has been taught balance and moderation in every activity. Extremism is
not in a line with Islam, the faith that is in perfect unison with the natural
laws working in this world of ours.
78. Abu Juhaifa said that the
Prophet had arranged fraternization between Abu Darda‘ and Salman Farsi, Salman
once visited his brother Abu Darda‘ and noticed UmmeDarda dishevelled and
shabbily dressed. Salman asked her, "What makes you so careless about your
dress and embellishment? "She said in reply, "Your brother Abu Darda‘
has cut himself off from the affairs of this world. (Where is the need for
embellishment for whom?)" Then came Abu Darda (on the scene), got food
prepared for his brother visiting him and said to him, "Partake of it. I
am fasting (unable to keep company at the table)." Salman insisted on his
joining him, failing which he would not take food either. So Abu Darda, broke
his fast and took food with Salman. When night fell Abu Darda' got up to
commence his night prayer. But Salman asked him to go and enjoy sleep. So he
went to his room to sleep again. Once again he got up and was again advised by
Salman to take another nap. During the last hour of the night Salman himself
awakened him from slumber and both of them offered Tahajjud prayer together. Then
Salman said to him, “you owe a duty to your Lord and Cherisher, to yourself and
to your wife. So do your duty to all of them." Then he came to the Prophet
and related the whole story to him. The Prophet (on hearing the episode) said
"Salman's advice was most appropriate." - Bukhari
79. Mujeebah a lady of the
Baila tribe said about her father or uncle that he went to the Prophet (to
learn his faith). He returned home and again visited him after a year, But this
time his condition was totally changed. He said, "O Apostle of Allah! you
do not recognize me. He (the Prophet) said, "No. introduce yourself.
"He (my father or uncle) said, "sire, I am a member of Bahili tribe
and had come to you last year." The Prophet enquired, "How did you
come by this (extremely run down) condition? When you came here last year you
were hale and hearty. But now your normal figure of a man is quite
changed." He told him (the Prophet), "I have been fasting regularly
since I left you last year, eating only during the nights." The Prophet
said to him, "you have tormented yourself (have debilitated yourself
beyond recognition by fasting regularly for one year and they were only
supererogatory fasts)." Then he instructed him to fast only one day every
month besides the obligatory fasting of Ramadhan for a month. He requested the
Prophet to increase the number of days, saying that he had the strength (of
fasting more than one day). The Prophet then said, "All right. Let there
be two days of fasting every month. "He still insisted on more than that
and the Prophet increased the number of days to three. He (was not satisfied
and) requested for further addition to it. The Prophet said to him, Fast then
during the prohibited months of the year and discontinue. Repeat the
performance every year. And saying this he brought together his three fingers
and let them go. (In this way he pointed out that he should fast during the
months of Rajab, Ze-Qa'dah, and Muharram-ul-Haram and miss this practice also
some one year."
[next]
8.
E'TEKAF SECLUSION IN A MOSQUE FOR REMEMBRANCE OF ALLAH
80. Abdullah bin Umar reports
that the Apostle of Allah observed E'tekaaf during the last ten days of
Ramadhan. - Bukhari
Exposition: Normally also the Prophet was personally engaged in devotional acts
and remembrance of Allah and obedience to Him. But during the month of Ramadhan
he became much more enthusiastic and the last ten days, in particular, were
spent entirely in the remembrance of Allah. He secluded himself in the mosque
and spent all the time in supererogatory prayer, recital of the Quran,
remembrance of Allah and supplication to him. He took all this trouble since
Ramadhan is the month of preparation for a believer so that he might collect as
much power as he possibly can for the rest of the eleven months of the year to
tight against Satan and his forces.
81. Ayeshah reports that with
the approach of the last ten days of Ramadhan, the Prophet betook himself to
prayer and other devotional acts in wakeful nights. He also awakened his
consorts (so that they too might likewise spend the nights offering
supererogatory prayers and Tahajjud in particular). For the devotional service
to Allah, he girt his loins (meaning that he got absorbed in remembrance of
Allah with all his might and utmost zeal)."
[next]
9. HAJJ
(PILGRIMAGE TO THE SANCTUM OF MAKKAH)
In The name of Allah.
Beneficent, Most Merciful
1.'Umar bin Khattab reports the
Prophet Sallallahu alaihi wasallam to have said, "Deeds depend solely on
intent and man will have only that he intended. (For example) the person who migrated
seeking only the pleasure of Allah and His Prophet, who shall be deemed to have
made genuine migration. But he who migrates with worldly ends in view, or
marrying a woman, his migration shall be regarded (centred on) these lowly
ends." - Unanimous
Exposition: This is a very important tradition from the point of view of
self-introspection. What the Prophet intended to convey was that all good deeds
to be fruitful rest on man's own intent. If he is sincere in his performance,
he can expect due reward from Allah for it. A deed however good and sound in
appearance shall be deemed worthy of reward and if it has been performed solely
for the pleasure of Allah. In case of petty benefits or considerations other
than the divine pleasure it will be rejected as a counterfeit coin in the
market of the next world. This fact he has made explicitly by means of an
example. Migration from one‘s land of birth and home and hearth is apparently a
great sacrifice. However, one undertaking even this onerous task, having also
some baser ends at the back of his mind, shall not only find himself deprived
of its reward, but shall also make himself liable for charges of deceit and
hypocrisy.
2. Abu Hurairah reports the
Prophet to have said, "Allah shall not look to your faces and your
substance, but to your hearts and your deeds."
3. Abu Hurairah reports the
Prophet to have said, "On the Day of Reckoning the first person to be
judged would be a martyr. He would be produced before the Divine court of
justice. Allah would remind him of all His bounties and he would remember them.
He would then be questioned about them and also his reaction to this bestowal.
He would submit in reply that he fought (against the enemies of the Divine
Faith) for His pleasure alone and laid down his life in this struggle. Allah
would falsify this statement of He had fought (and valiantly too) to become
known as a valiant fighter and he was rewarded in the world with that
reputation. And under Divine edict this "martyr", would be dragged,
face down, towards hell and hurled into the abysmal pit.
Next would be produced before Allah, a person learned in the religious lore, a
teacher and well-versed in the teachings of the Quran. Allah would remind him
of all His Benevolence and Blessings and he would remember them all. Then he
would be asked about his reaction to the bounties conferred on him. And he
would state that he acquired knowledge of the Faith seeking His countenance and
imparted it to others for His pleasure and recited the Quran for His sake
alone. Allah would reject his statement as totally false, saying that he had
acquired knowledge of the Faith so that he might be called an erudite and
attained expertise in the recitation of the Quran to be reputed as a Qari (an
expert reciter with proper intonation). And that reputation was ample reward
for him in his worldly life. And Allah would order that he should be dragged on
his face and thrown into the Hell.
And the third person to be judged would be one who had been endowed with
bounties plentifully. When produced before the Divine court, he would be
reminded of ail the blessings and he would also call them to mind. Then he
would be asked by his Lord and Cherisher as to his conduct after receiving
those bounties. And answering he would submit that he had spent all that
substance of his on all the items of expenditure liked by Him. Allah would
falsify him and say that he had spent his substance to become well known for
his generosity and he was rewarded with that reputation in his worldly career.
And he also would be dragged face downward and cast into Hell under Divine
command. - Muslim
Exposition: All the three cases cited above very explicitly bring out the fact
that there will be no rewards of deeds in the life Hereafter, on their
face-value, Only such deeds as were performed for the pleasure of Allah in real
earnest would be deemed worthy of reward. The greatest deeds of charity, if
they were performed to please others or just to project his own image would be
worthless in the sight of Allah. They can fetch no price in the market of the
Hereafter, being counterfeit coins according to the divine standards. Neither a
half-hearted belief shall be acceptable there, nor showy acts of charity and
beneficence, however grand by worldly norms.
When such is the fact-and undeniable at that-we will have to be very much on
our guard against the devastating eagerness for empty show, and a never ending
desire for self- aggrandisement failing which the labour of a life-time and our
only asset in the life of Hereafter, may come to a very unhappy end. And there
we may find ourselves ruined at the most critical juncture when there will be
nothing to make good this heavy loss and no one to plead our case or intercede
on our behalf.
4. Umar ibn Khattab reports the
Prophet to have said… "the visitor who was in reality Jibril, (the arch
angel Jibril) and had come to the Prophet in human forms) asked the Prophet to
enlighten him about Belief and its elements. The Prophet replied, “Belief
consists in your sincere belief in Allah and His angels, the Books (revealed by
Him) and His apostles and the Last Day as also (the patent fact) that whatever
happens in this world, good or evil, is from Allah". - Muslim
This is a portion of a lengthy tradition known as the tradition of Jibril. Briefly
stated it tells us that the archangel, Jibril one day came to the Prophet in
human form and asked him about Islam. Iman (Belief), Ehsan (excellence in good
deeds) and the Day of Judgement. He answered all his queries the only relevant
portion of it, about Iman (belief) has been given here under this head.
Exposition: Iman really means to trust somebody and to take every thing from
him as truth. Naturally man believes in any one only when he is sure about his
truthfulness. The real spirit behind Iman (belief) is this surety and trust.
And for a person to be a believer it is essential to accept all those things as
true that have come to us from Allah through His messengers. Of these, only the
basic elements of belief have come for mention here in this tradition. A brief
exposition of them is as follows:
1. Belief in Allah means that we should believe in His Eternity. There is no
beginning and no end either, in so far as Allah's existence is concerned. We
should also believe that He is the Sole Creator of this universe and the only
One managing its affairs constantly. It has to be admitted that He has no
partners either in the Creation or the running of the intricate machinery of
this vast universe. He is entirely free from any fault or shortcoming (Perfect
and infallible in every respect. He has the finest attributes and the source of
all excellences (wherever they may be met in the universe).
2. Belief in angels means that we as Muslims believe in their existence and
also that they are pure, ethical beings (that have no material needs like food,
nor do they procreate, nor have any other involvements like us, humans). They
flinch not in the execution of commands they receive from Allah, They are all
the time engaged in obedience to and worship of Allah, and like faithful slaves
stand in His Presence, ready to carry out the Divine commands. They also pray
for men of virtue and upright character that they may be blessed here and in
the Hereafter.
3. Belief in Books means that whichever Guides and Directives have been
revealed by Allah from time to time through His messengers we should believe in
them. The last of those scriptures for spiritual and moral rectitude of mankind
is the holy Quran. The ummahs (parties of believers) of the past ages corrupted
their books. Allah sent others to rectify the errors and accretions and finally
revealed through Muhammad Sallallahu alaihi wasallam His last Book which is so
lucid and conspicuous, lacking nothing and also incorrigible, in short a
perfect guide for mankind to the end of the days. (Allah has taken upon Himself
the responsibility of protecting it from all attempts at corruption (Q 55:9).
And after the revelation of the Quran there can be no other Book which can
guide us to the Right Path.
4. Belief in the messengers of Allah means that all the apostles commissioned
by Allah are His true messengers. They all conveyed the Divine. Message to
their people intact (without any omission or addition). The last of this group
of messengers was Muhammad (S.A.W.) Salvation of mankind now lies entirely in
following his teachings and guidance.
5. The Belief in the life after death means that man must have a staunch belief
that a Day (of days) must sure come when the records of the deeds of men of a
life-time shall be scrutinised. Those with a good and satisfactory record shall
be rewarded. And others with an unwholesome record of (black deeds) shall be
punished. The punishment shall be unending and so will be the reward.
6. Belief in Predestination (or Predetermination of Fate) means that a Muslim
must believe that whatever is happening in this world is under the command of
Allah. It is He who governs every activity in the universe. It is not possible
that He may have some other plan for the affairs of the world and they may be
running contrary to His will and Purpose according to a set Design and Plan.
Every good and evil and guidance and straying is governed by a law
predetermined by Him. Whatever calamity befalls the-thankful servants of Allah
and the difficulties they are confronted with and the trials they are put to,
are all under the command of their Lord and Cherisher and His predetermined
laws and decisions.
Man within the framework of the freedom of choice and action whose limitations
are known to Allah alone Who bestowed them on him, being free from any form of
coercion, must accept the responsibility of his deeds and their repercussions.
He must be crazy if he tries to put the blame at some other door.
5. Mu'az bin Jabal reports that
he was one day riding behind the Prophet on his mount, only the back portion of
the saddle separating them (a pillion-rider). The Prophet said. "O Mu'az
bin Jabal!" I said in reply, "your slave is here sire and all
attention too" (But he kept quiet). After covering some more ground, he again
called me by name and I replied with due respect as before, (But he did not say
anything). Advancing a little further he once again called me, "O Mu'az
bin Jabal!" And for the third time I repeated the same words ("your
slave is here sire, ready to listen to your command") Then he said,
"Do you know what is the obligation of slaves (men and women) to their
Lord and Cherisher, Allah? "l submitted in reply that Allah and His
Apostle know best. The Apostle of Allah said", Their obligation to Allah
is that they should obey and worship Him and take no partners with Him in this
act of worship." Going a little further, he called, "O Mu'az bin
Jabal!" And I said in reply, "Say sire and your slave shall listen to
you attentively and obey your orders loyally." He said, "Do you know
what His slaves expect from Allah in return for their devotion and
service?" And I once again replied as earlier that Allah and His Apostle
have the best knowledge. The Prophet told me that the worshipful servants of
Allah should expect from their Lord and Cherisher that they would not be
chastised and tormented (for their minor shortcomings)." - Bukhari and
Muslim
Exposition: The synopsis of the statement of Mu'az is that he was sitting very
close to the Prophet and there was no difficulty in communication in this
position. But since the point he wanted to make was so important that he called
him thrice and after drawing his attention he did not say anything. This was
done with a view to impress upon him the vital importance of his point so that
he might be all ears and receive it with utmost attention and care. What the
apostle of Allah said, clearly brought out the importance of Tauheed (the unity
of Allah) which can stand between man and the Wrath of Allah in the form of
torment of Hell. And what greater thing is imaginable than one which can save
him from the wrath of Allah and entitle him to an abode of security and peace
and felicity in heaven?
6. The Prophet asked (the
representatives of Abd-al-Qais (tribe), "Do you know the meaning of belief
in Allah?" They replied in the usual pattern of the companions to his
queries "Allah and His Prophet know best." The Prophet said,
"The meaning of such belief is that man should bear testimony to the fact
that there is none worthy of worship and obedience save Allah and Muhammad
(S.A.W.) is the Apostle of Allah, and that he should offer prayers properly,
pay Zakat (the share of the have nots in the honest earnings of haves), and
observe regular fasting during the month of Ramazan." - Mishkat
7. Anas reports that whenever
the Prophet harangued us he never failed to mention that those lacking in trust
had no belief and the ones having no regard for fulfilment of promises
(contracts and other obligations) had no faith.
Exposition: The saying of the Prophet intends to convey that the person who
does not fulfil the obligations due to Allah and His servants, (fellow-beings)
pointed out in great detail in the Book of Allah, as lacking in firmness of
belief. And one who fails to fulfil the terms of a covenant is far from
godliness and piety. With roots of belief firmly in the heart of a person, he
is true to his trust, never resorting to perfidy (disloyal). Similarly, a truly
godly person will meet his obligations to his last breath. We must keep it carefully
in mind that the greatest obligation of man is that due to Allah and His
Apostle and the Book revealed by Him. And the most important and sacred is his
Covenant with Allah, the Apostle commissioned by Him, and the faith revealed
through him.
8. Amr bin 'Absah reports that
he enquired of the Prophet about Belief. He replied that Belief is another name
for patience and perseverance and Samahat. - Muslim, Amar bin Abasa
Exposition: Iman lies in man's taking to Divine way, putting up cheerfully with
whatever mishaps come his way and dauntlessly advancing with trust in Allah.
This much about the part relating to Sabr or patience and perseverance. The
other demand of his career is to spend his substance cheerfully on the needy
and helpless servants of Allah solely for His pleasure. This attitude is known
as Samahat, which also means mildness and magnanimity.
9. The Prophet is reported to
have said, "Whoever confined his friendship and enmity to the pleasure of
Allah and gave away and withheld seeking His countenance, perfected his Iman
(belief)." - Bukhari, Abu Umamah
Exposition: In the course of and rigorous moral training of man there comes a
stage where his association and union as well as aversion and dissociation with
fellow beings is conditioned by the pleasure of Allah. His love of men and
their dislike is dictated by the edicts of his Faith and not personal whims and
petty worldly interests of a temporary nature. It is only then that his Iman
becomes perfect.
10. The Prophet is reported to
have said, "He who is happy with his belief in Allah as his Lord and
Cherisher, Islam as his Faith and Muhammad as his Prophet, has tasted (the
sweetness of) Iman. " - Bukhari, Muslim, Abbas
Exposition: If a person after surrendering to the obedience and worship of Allah,
Pursuit of the Islamic Shariah and the guidance of the Prophet, is perfectly
satisfied that he needs no other deity for worship and obedience and no other
way of life save the Islamic Shariah and no other guide but the Prophet of
Allah, has surely relished Iman.
11. The Apostle of Allah is
reported to have said, "The best word is the Book of Allah and the best
pattern of life and character is that of Muhammad (S.A.W.) which must be
followed and adhered to (by every believer)".
12. Anas reports that the
Prophet said to him, "My dear boy! Live a life free from ill-will towards
others if you can." And he added, "This is my way of life (That I
don't have any grudge against any one). And one who cherished my way (Sunnah)
and loved me shall abide with me (close to me ) in heaven." - Muslim, Anas
13. Three persons came to the
consorts of the Prophet and when on enquiry they were told about the devotional
acts of the Prophet, they undervalued them quantitatively. They thought to
themselves that since the Prophet was free from sin and shall remain so in
future also (they knew he had been forgiven once for all - Q 48:2 ). We stand
nowhere in comparison with him. (We are not innocent like him and have to
strive all the harder in this field for salvation). So one of them declared his
intention to spend his nights in (supererogatory) prayer. Another came out with
the resolve to fast continuously (without break). The third of them announced
that he would espouse celibacy and never take any woman for wife. (When the Prophet
came to know of it) he went to them and asked them whether they were the
persons who had given vent to such and such utterances (as reported to him).
Then he harangued them saying am the best of you in the matter of fear of
(displeasure and wrath), but I fast at times and miss at others, offer (late
night) prayers and sleep also and have wives too (to whom I owe a duty). (So
safety lies in taking to my way of life). And those who undervalue my Sunnah
(way) or disregard it, have nothing to do with me." -Muslim, Anas
14. The Apostle of Allah had
(at one time) disallowed some thing to his followers and then himself indulged
in it (after some time) to make his approval of it manifest to them. Yet some
of the people were reluctant to take to it. When the Prophet came to know about
it he harangued them, and after magnifying Allah, he said to them, "Why
are some of you abstaining from what I am myself doing? Allah is witness to the
fact that I am much better informed and more God-fearing than any one of you."
- Bukhari, Muslim, Ayesha
Exposition: The Prophet had at one time instructed the believers to abstain
from something. After some time he himself manifestly indulged in it to lift
that ban in their knowledge by way of approval. But there were some of them who
insisted on abstention. So when he (the Prophet) came to know about that mental
attitude he gave them sound advice. After glorifying Allah he said to them, is
it that some of you are abstaining from what l am doing. By Allah! I know Allah
much better and fear Him (His displeasure and wrath) much more than any of
you."
15. Jabir reports that 'Umar
(Ibn Khattab) came to the Prophet that he had found some really good things in
the Jewish tradition. He wanted his (Prophet's) opinion about them and also
whether they could take and preserve them in writing. The Prophet said to him,
"Do you also intend to go down the same pit that engulfed the Jews and the
Christians? I have brought to you the Shariah (Law) radiant like the sun and
clear like an unblemished mirror. lf Moses had been alive, he would have found
himself compelled to follow me." . Muslim, Jabir
Exposition: The Jews had tampered with their scripture and perverted it to a
great extent. Yet there were some good things that had escaped corruption at
their hands which the Muslims found pleasing when they heard them. And for that
matter no religion worth the name lacks totally in truths and good teachings.
However, if the Prophet had permitted them to adopt and preserve them in
writing, the Islamic Faith would have suffered by way of interpolation. (Even
in spite of all that care of the early days, much undesirable and dirty stuff
found its way to the exegetic literature in a latter period and came to be
known as Israeli riwayat or Jewish tradition (Tr.) The Prophet's reply to
'Umar's question clearly brings out the fact that those having easy access to a
stream of clean and sparkling water would do well not to run after polluted
reservoirs elsewhere.
16. Abdullah bin 'Amr reports
the Prophet to have said that no one could be a (true) Muslim until his intent
and inclination (likes and dislikes) do not become subservient to the book
revealed to him (the Quran). - Mishkat
Exposition: The purport of this tradition is that man should subordinate his
ambitions, intentions and his inclinations to the guidance brought by the
Prophet and submit the reins of his desires to the Quran. Without this total
surrender belief in the Prophet is meaningless.
17. The Prophet said,
"None of you can be a (true) Muslim unless I become dearer to him than his
father, his son and other men." - Bukhari, Muslim, Anas
Exposition: The saying of the Prophet means that a person becomes a believer
(of the desired excellence) only when his love for the Prophet and the Faith
brought by him dominates all other relationships which draw him in various
directions. So he becomes a staunch believer only when rejecting all other
diversions, he opts firmly for the way pointed out and illuminated by the
Apostle of Allah. Only then he is entitled to that nomenclature a Muslim (one
making total surrender) and truly loyal to the Prophet and the cause of Islam.
It is only such devoted followers that Islam seeks to take up its cause and it
is they who have made and shall ever be making history. Those with half-hearted
Iman and paying only lip service to its heavy demands, and turn between
conflicting loyalties, can never sacrifice themselves to the Supreme cause of
Islam.
18. Abdur-Rahman bin Abi Qarad
says that one day when the Prophet was making ablution, some of his companions
began to rub their faces with the water trickling from the various washed
organs. The Prophet asked them as to what motivated them to it? They said to
him, "It is the love of Allah and His Apostle,“ He said to them,
"Those whose hearts are gladdened by the idea that they love Allah and His
Apostle should make it point to speak the truth (and nothing but the truth),
deliver to their owner, safe and sound, things entrusted to their care and the
treatment meted out to their neighbours must be that of magnanimity and
beneficence. - Mishkat, Abdur Rahman bin Abi Qarad
Exposition: Rubbing their hands and faces with the water from the ablutions of
the Prophet was for the sake of blessing and symbolic of their intense love for
him. This in itself was not objectionable or a disapproved act for which the
Prophet might have admonished them. However, he pointed out to them that love
of Allah and His Apostle was a lofty ideal and demanded that their injunctions
should be put into practice and the faith brought by the Prophet should be made
the way of their lives. Sincere and staunch pursuit of the Prophet‘s teachings
is the lightest manifestation of their love for him, provided it is also
associated with devotion to him. Love for a paragon of excellence is natural to
unsullied human nature.
19. Abdullah bin Mughaffal
reports that a certain person came to the Prophet and said to him that he loved
him (the Prophet). The Prophet said to him that he should think carefully over
what he had said. He (the Visitor) repeated his claim thrice saying that he
loved him and Allah was witness to it. The Prophet said to him that if he was
true in his statement, he should arm himself to face indigence and hunger.
Those in love with him find poverty and hunger rushing towards them much more
rapidly than a flood (or an avalanche)." - Tirmizi, Abdullah Ibn Mughaffal
Exposition: What do love and making somebody one‘s beloved mean? The answer
would certainly be that it is to make that person's likes and dislikes the
lover's own preferences and to adopt the pattern of his life as his own. Every
thing, however highly cherished, must be sacrificed to get close to him, to
spend one‘s time in his company and in seeking his countenance. The lover must
be ever ready to make such sacrifices promptly, even if there is no explicit
demand for them.
To make the Prophet one's beloved demands that every footprint of his and
every land mark left by him should be laboriously traced and followed (enacted
in one's own life). Wherever on this road he comes by mishaps and losses or
injuries, the lover must prepare himself to face them heroically. The Hira cave
and the battlefields of Badr and Hunain are all outstanding landmarks on this
most perilous track covered by him.
In taking to the way of his life or the way of the Islamic faith, poverty and
hunger confront the way-farer. And economic adversity is the worst that man can
face with composure. Unflinching trust reposed in Allah and His love alone can
sustain him and keep him steady in his trial on this road. The believer
involved in these trials and tribulations keeps his gaze firmly fixed on Allah
as his Wakeel (Disposer of all affairs) and not in the least worried that he is
alone and helpless. His mind is preoccupied with the notion that he is the
slave of an Almighty Lord and Master and all that he is concerned with, is to
obey Him and do His bidding. He also contemplates that he is doing his duty to
One Who is Most Merciful and Just and Fair and there is not the least risk of
his wages being lost. This trend of his thought lightens every burden and makes
every hardship and misery easily bearable. All the wiles and strategies of
Satan and all his machinations and campaign of evil to make him unsteady come
to naught.
Rush of poverty and hunger towards him is obvious. As a lover of the Prophet he
has other nobler pursuits and more important and pressing demands on his time
and energies. leaving little time for earning enough to keep the wolf away from
the door. Besides, he is now not only more contented but more discerning and
keeps a safe distance between himself and the doubtful sources of sustenance,
not to say of the obviously tainted or sullied.
20. Abdullah ibn Abbas said,
One who will pursue the Book of Allah shall neither go astray in this world nor
shall he find himself in misery in the next, Then he recited the Qur'anic
verse: "Whosever follows My Guidance will not lose his way nor fall into
misery". (Al Quran 20:123) -Mishkat, Ibn Abbas
21. The Prophet said,
"There are five items in the Quran: Approved, Prohibited, Basic or
fundamental, allegorical and parables. So regard approved as allowed and
prohibited as interdicted. Follow the basic or fundamental verses (dealing with
the creed or elements of belief and Law), and believe in the allegorical (the
verse dealing with the unseen such as the heaven, the hell, the seat of
authority (Kursi) and similar other things and as such never try to probe into
them). As for the parables (the admonitory or instructive stories of the
ruination of the people of the past); take a lesson from them." - Mishkat,
Abu Hurairah
22. The Prophet said,
"Allah has made certain things obligatory; do not thwart or waste them.
Some other things he has forbidden; do not indulge in them. And some other
things have been bounded or barred; do not cross or overstep them. And there
are yet others that He has omitted without forgetfulness; do not pursue them
doggedly or try to probe into them." -Mishkat, Jabir
23. Ziyad bin Labeed says that
the Prophet mentioned something formidable and told us that it would come to
pass when the religious lore has been obliterated. I said to him, "O
Apostle of Allah! How shall religious lore be blotted out when we are studying
the Quran and teaching it to our offspring who shall in turn be teaching it to
their children. The Prophet showing surprise said to me," How is that
Ziyad! I look you for an outstanding sensible person in Madinah town. Do you
not observe that however much the Jews and Christians study the Torah and Bible
(Old and New Testaments) they do not follow its teachings. - Ibn Majah
24. 'Ali reports the Prophet to
have said, "Your abode in hell or heaven has already been
determined". Those present said to him, "O Apostle of Allah! why
should we not rely on what has been fated for us and abandon all labour
relating to good deeds?" The Prophet said, "No. Do strive hard in the
field of action. For, every one is provided facilities for what he undertakes.
The fortunate receive facilities for deeds leading to heaven, whereas the wretched
(hell-bound) are allowed to proceed unhindered towards hell. And then he
recited the two Quranic verses:
“So he who gives (in charity) and fears Allah and (in all sincerity testified
to the best, - We will indeed make smooth for him the path to Bliss. But he who
is a greedy miser and thinks himself self-sufficient and gives the lie to the
Best, - We will indeed make smooth for him the path to Misery". (Al Qur'an
92: 5-10). - Bukhari and Muslim
Exposition: With Allah it is a settled affair as to which acts of human beings
shall condemn them to torments in hell and which shall entitle them to abodes
in heaven. This has been very clearly brought out in the Quran and the Prophet
of Allah has also presented it very explicitly, Now it is upto man himself whether
he chooses the road leading to hell or strives hard to keep out of the path of
evil in quest of Bliss. The choice either way is his and his alone, for he has
been granted the freedom of choice and a free will. It is this freedom (of
choice and will) that justifies his ending up in hell or an eagerly coveted
abode in heaven. But the stupid and the perverse shift their own responsibility
to Allah declaring themselves compelled. (Allah is free from any such
injustice).
25. Abu Khuzamah reports from
his father that he enquired of the Prophet about the amulets used to ward off
evils and maladies and the medication in sickness and other preventive measures
adopted against troubles and mishaps. Can these contrivances be safeguards to
us from what is fated for us by Allah? The Prophet said (in reply to this
query)," These are also part of what has been predestined". -Tirmizi
Exposition: The substance of the saying of the Prophet is that Allah, who
predetermined a certain malady for us has also determined that such and such
medicine can cure it. He is the creator of the maladies and also their remedies
and cures. Everything in the universe does and must come to pass according to
predetermined plan.
26. Ibn Abbas reports that
while he was riding with the Prophet as a pillion rider, he said to me,
"My dear boy! I am going to tell you a few things. (Listen to me
attentively). Remember Allah and He will remember Thee remember Him and thou
shalt find Him before Thee. When asking for something, ask Allah for it. When
beset by some difficulty, seek aid from Allah (above), taking Him as thy
refuge. And keep it in view that if people with one accord come to benefit
thee, they cannot, save in as much as Allah has destined for thee. (Everything
in the Universe belongs to Allah, no one has anything that he can call his own
and give it to others. Every one gets what has been apportioned to him and no
more, (through whichever source it may be). And if people come together and
with united endeavours try to harm thee, they can do no more harm than what has
been fated for thee by Allah. (So it is in the fitness of things and the demand
of the good sense of Judgement that Allah alone should be taken as our refuge
and support). – Mishkat.
27. The Prophet said a strong
and mighty believer is better as compared to a weakling and Allah likes him
(the stalwart), though there is goodness and beneficence in both. And you
should aspire to that which can benefit you (in the Hereafter.) Seek divine
assistance in your troubles and never lose your heart. If you are afflicted
with misery do not be led to think if you had adopted a different course of
action, this affliction would not have touched you. Rather think that Allah had
predetermined it and He did what He liked. For 'Lau' (if) opens the door for
devilish machinations (ungratefulness to Allah and faultfinding with His
will). - Mishkat, Abu Hurairah
Exposition: The first part of this tradition brings out the very evident fact
that a physically and mentally superior Muslim, striving with all his faculties
in the way of Allah can do much greater service to the cause of Islam, whereas
a weak and sickly Muslim, none too strong mentally either, even at his best
(striving as much as he can), will fall far short in this performance of his
compared to his mighty brother. Judged by any norm of wages the former must be
entitled to greater reward. But since both of them have served the same cause
that of Allah's own Faith, the weaker servant of Allah should not and shall not
remain deprived of reward because of his inferior performance. What is really
intended here is to impress upon the Muslims endowed with stronger physique and
superior mental faculties that they should value these gifts and try to earn
with them as much good in the life of this world as they possibly can. In old
age when these faculties become enfeebled man inspite of the will to do
something finds himself helpless.
The latter portion of the report tells us that a sincere servant of Allah does
not take his intelligence and his contrivances as his bulwark. Rather, when
affliction touches him, he is immediately reminded that it is from Allah, his
Lord Cherisher and in His Superb plan of action, it is a part of the training
course for him. And this mode of thought gives him strength due to his trust in
Allah.
The correct mould of mind makes misery easier to put up with, for every
affliction becomes a gift from the beloved. - Jigar MuradabadÃ
28. “ - Prophet said, "How
can I take to a life of ease and comfort when the angel ìsrafil is standing
with his head bowed, ears pricked and mouth on the trumpet waiting most
attentively for the orders of his Lord, coming any moment, to sound a note of
alarm." The people asked him, "O Apostle of Allah! What are your
orders to us in this serious situation?" He instructed them to repeat
again and again (the portion of the Qur'anic verse)" Allah suffices us and
He is the best Disposer of affairs". (Quran 3: 173) – Tirmidhi, Abu Sa’eed
Khudri
Exposition: The companions noticing signs of uneasiness and anxiety on his face
were themselves very much worried and exclaimed: "When you are so anxious
about it our condition (as ordinary mortals) can be imagined. What do you, as
our Prophet, advise us to escape the horrors of that terrible holocaust (the Day
of Judgment)? The Prophet told them that they should seek refuge in Mercy,
spending their lives under His patronage and tutelage. Only those who do
existence in this world in loyalty and obedience to Him are likely to come to a
happy end on the Day of Reckoning.
The word used in the original Arabic version of the report is Soor, translated
here as trumpet. The trumpet or bugle, as we know it, is sounded to alert an
army at the time of on impending danger, or normally to bring them together.
But nobody knows or can even guess the Soor. It belongs, like so many other
things, Hell, Heaven, Seat of Authority, to the unseen world. It has been said
elsewhere about its intensity and terror that it will immediately cause death
of those hearing it (the terrific blast).
29. The Prophet says: "lf
anyone wishes to witness the Day of Judgment he should study the following
three surahs of the Quran: Takweer or the Folding up, (80), Infitar or the
cleaving asunder, (82), and lnshiqaq or the Rending asunder, (84) - Tirmizi,
Ibn 'Umar
Exposition: In all the above mentioned three surahs the Day of Judgment or the
Great Holocaust has been so graphically depicted that the reciter feels that he
himself is in the picture and as such an eyewitness to the entire grim
spectacle. It has been portrayed at other places too in the Quran but is not so
vivid and horrifying as in the above mentioned surahs.
30. The Prophet recited the
Quranic verse: On that Day will she (the earth) declare her tidings - 99: 4,
and asked the companions, "Do you know what the declaration of her tidings
means? “They said in reply that Allah and His Apostle know best. The Prophet
(then) said to them, "The earth will bear witness on the Day of Judgment
and declare that such and such man or woman and at such and such time had done
any good or bad deed on her back. (This is the meaning of the Quranic verse).
He said this (information and evidence) is her tidings." - Tirmizi, Abu
Hurairah
31. The Prophet said,
"Every one of you will have to stand before Allah who will communicate
with you directly (without any intermediary take account of your deeds). And
there shall be neither any intercessor nor any curtain to conceal him. The
person (being tried) shall cast a glance to his right (to see if there is any
means of rescue) and see nothing but his own deeds. Then he will cast a glance
to his left side only to see his own deeds. Again looking in front of him he
shall see hell (with all its horrors). So try to seek refuge from (Hell) fire
even if it be with half a date fruit." - Unanimous, 'Adi
Exposition: The context of this report was the occasion when the Prophet was
instructing them to spend in the way of Allah, coming to the aid of His
helpless servants. So it (infaq or spending in the way of Allah) was mentioned.
What has been stressed here is the fact that the quantum of the substance spent
is not important in the sight of Allah but the sincerity of the intent behind
it. Even a split date fruit has great value provided that sincerity accompanies
it.
32. The Apostle of Allah said,
"A servant of Allah will be brought to the Presence of his Lord on the Day
of Reckoning. Allah will say to him, Did l not confer on you honour and
dignity? Did l not give you a wife? Were not horses and camels put in your
possession? Did We not give you respite in which you ruled over people and
collected revenues from them? He will admit that he was given all these
bounties. Then Allah will say to him, 'Were you oblivious of the fact that you
will be brought to us here (at the Divine court of Justice to render account of
your deeds‘?' He will admit that he was oblivious of the meeting of this Day.
Allah will say to him 'Just as you forgot Me in the life of the world, I shall
likewise ignore you this Day. Then another similar person denying the Day of
Reckoning, will be brought to the Divine Presence, and interrogated likewise.
And after that a third person will be brought and Allah will interrogate him as
he did the earlier two (unbelieving) persons were interrogated. But he will say
in reply (to the interrogation)," O my Lord and Cherisher! I believed in
Thee, Thy Books and Thy Apostles, l offered prayers, observed fasts and spent
my substance in Thy way. (The Prophet added) ’he will mention many other good
deeds of his in the same breath.' Then Allah will say to him, Stop (this vain
talk). We are calling a witness against you right now. He will be wondering as
to the identity of that witness (that could raise an accusing finger against
him)? Then his mouth will be sealed (since he was not ashamed of lying even
before Allah, as he had been carrying on loud propaganda of his pity and
sincerity before the Prophet and the believers). And his thighs, muscles and
bones shall be questioned (and they will relate exactly each and every
(hypocratic) deed of his. And in this way Allah will close the door of
concoctions on him." The Prophet concluded, "This is the person who
lived as a hypocrite in this world and he it is who inflamed the wrath of
Allah. – Muslim, Abu Hurairah
33. 'Ayeshah says that she
heard the Prophet invoking Allah in some of his prayers thus, "O Allah!
Take my account by an easy reckoning." I asked him, "What do you mean
by easy reckoning?" He said, "Easy reckoning is this that Allah
glancing through his record of deeds overlook his evil ones." He went on
to say, "O Ayeshah! If a probe is deemed necessary in taking account of
any body, he is doomed." - Musnad Ahmad
Exposition: In the Quran and some other traditions there are explicit glad
tidings for those who take to the way of Allah and go on fighting against the
forces of evil to their last breath. Allah will overlook their slips and petty
Shortcomings and appreciating their good deeds will reward them with an abode
in heaven.
34. Abu Sa'eed Khudri says that
he went to the Prophet and asked him, "Who will be able to remain standing
before his Lord on the Day (said to be of the duration of a thousand years) and
about which Allah has declared in the Quran. 'A Day When (all) mankind will
stand before the Lord of the worlds. - 83:6. The Prophet said, "That Day
will be light (brief and comfortable) for the believer, so much so that it will
become the coolness of his eyes like the obligatory prayer, the misery and
hardship of that Day is for the criminals and the rebellions. To them it will
appear to be a thousand years long, for time hangs heavy on one afflicted
misery. - Mishkat
35. The Prophet reports that
Allah says, "I have in readiness for my servants that which no one has
seen nor heard of nor even imagined. If you want you may call to mind and
recite the Quranic verse: No person knows what delights of the eye are kept
hidden (in reserve) for them-as a reward for their good deeds. - Bukhari Muslim
36. The Prophet has been
reported to have said, "In heaven even the space just enough to accommodate
a whip is better than this world and all its paraphernalia." –Bukhari,
Muslim
Exposition: By space just enough to accommodate a whip is meant that small
space where a person can lay his head. What the brief report intends to convey
is that even if one's whole life in this world is ruined in trying to live
according to the dictates of the Divine Faith and he is left a destitute -
without even the bare necessities of life, and as a compensation for which he
gets a very small place in heaven, it is indeed a profitable business for
sacrifice of the ephemeral Allah will give him that which is abiding.
37. The Prophet said, "The
most prosperous man in the world (with deeds dooming him to hell) shall be
brought and cast into the Pit. When the fire has had its effect on his body he
will be asked, "Have you ever had favourable times before and tasted
luxury and comfort?" He will say, "Nay, By Thee O my Lord and
Cherisher, never have I tasted happiness," Then another person shall be
brought who had spent his life under the most straitened Circumstances (and had
become entitled to heaven for his good deeds). When, on entry, the bounties of
heaven have had their favourable effect on his body, he will be asked,
"Have you ever tasted adversity and misery?" He will say. "O my
Lord! I never came by adversity and never experienced misery. - Muslim
38. The Prophet said that hell
has been common flaged with pleasures and cravings and heaven has been
surrounded by toils and hardships. – Bukhari, Muslim
Exposition: What the tradition intends to bring out is the fact the person who
worships his own 'self' and runs madly after the physical comforts and luxuries
(carnal cravings) ends up in hell. And one who craves for paradise, must of
necessity traverse a thorny path. He must do all he can to overcome the
headstrong demands of his flesh and compel himself to put up with every toil,
hardship and unpleasantness for the sake of Allah. So long as a person does not
go up the steep incline (tiresome path) it will not be possible for him to
enter heaven -the heaven of peace and comfort.
39. The Prophet said, have
never seen anything more formidable than hell-fire and yet the person to whom
it is most abhorrent is sleeping. Nor have I ever seen anything more exquisite
and desirable than heaven but (strange as it may appear the person longing for
it is fast asleep. - Tirmizi
Exposition: The sight of a horrible object takes away the sleep of man. Unless
a person is satisfied that he is safe, he cannot go to sleep. Similarly, one
enamoured of something beautiful and valuable, very much after his heart, can
neither rest in peace nor can have undisturbed sleep until he has acquired it.
If such is the fact why should those longing for heaven be asleep? Why do they
not endeavour to save themselves from the fire of hell? No one in mortal fear
of anything can have a wink of sleep. And like wise one in quest of a cherished
prize can never enjoy sound sleep.
40. The Prophet (addressing his
ummah) said, "I shall be the first to arrive at Hauz (the heaven's
reservoir known as Kausar) and shall welcome you and make arrangements to
quench your thirst. Whoever comes to me shall drink from Kausar. And whoever
has once satiated his thirst here, will never again feel thirsty. And some
people will try to approach me there. I shall recognize them and they shall
recognize me, but they will be checked from getting close to me. At this I
shall say that they belong to my ummah. (And as such they should let them come
to me). But I shall be told that these people had interpolated in the Faith
after my departure from the world and so I was unaware of it. On having this
information I shall say to them, "Those who altered the shape of my Faith
should get away from me. –Bukhari, Muslim, Sahl bin Sa'd
Exposition: The tradition has glad tidings in it and an equally fearful warning
also. It gives glad tiding that the Prophet shall welcome and entertain them at
Kausar, who accepted the Faith brought by him without making any alterations in
it and lived upto his teachings. But those who introduced innovations in the
Faith (in the name of Faith but actually in conflict with it), shall be driven
away from his presence as aliens (not a part of his ummah) rejected and
repulsed, despised and disgraced. What a deprivation and what misery!
41. Abu Hurairah reports the
Prophet to have said, "On the Day of Judgement only that person shall be
entitled to my intercession who pronounced the Kalimah: La ilaha illallah (the
epitome of the Islamic faith with utmost sincerity of heart and soul." -
Bukhari
Exposition: In very few words the Prophet has conveyed to us something of great
importance. A person who did not take to Tauheed or unity of Allah did not
accept the Islamic Faith, remaining involved in Shirk or polytheism, shall
remain deprived of the intercession of the Prophet. He will intercede only for
those who have believed whole heartedly, reposing belief in the greatest truth,
the unity of Allah as evident from the words of another tradition (belief has
gone to the depth of his heart). Again, it is also very evident that sincere
belief motivated the believers to deeds. Somebody hearing the news of his son
falling into a well on confirmation of the news immediately rushes to the scene
of the accident for his rescue. The same is true of a heart felt belief. It
makes him anxious for his salvation and incites him to action.
42, Abu Hurairah said, “When
the Quranic verse and admonish thy kinsmen' (26:214) was revealed, the Prophet
called together the Quraish harangued them thus"
"O the Quraish tribe! Do take heed and save yourselves from hell-fire I
can do nothing to ward off the chastisement of Allah.”
"O Family of Abd Munaf! I cannot take away from you the Punishment of
Allah in the least."
"O Abbas bin abdul Muttalib (real uncle of Prophet), I cannot stand
between you and the Divine wrath".
"O Safiyah (real paternal aunt of the Prophet), I find myself unable to
take away from you the Divine retribution."
"O my daughter Fatimah! I can give you whatever you demand from my
belongings but can do nothing to save you from the wrath of Allah. So try to
save yourself, for only a firm belief and good deeds alone could avail you in
the Hereafter. - Bukhari, Muslim
43. Abu Hurairah reports that
one day the Prophet harangued in our midst in which the concealment (stealth)
of the spoils of war was presented with great stress. Then he went on to say:
"l would not like to find any of you on Doomsday with a camel grunting on
his neck and his calling me to his aid (to save him from this punishment for
his sin). And l may answer that I not do anything to ameliorate the situation
since I had already warned him in the life of the world. I should not find any
of you on the Day of Reckoning in this plight that a horse be neighing on his
neck, and he requesting me to rush to his aid and I may say to him that I could
do nothing for him there, since I had already warned him in the life of the
world. l would hate to see any one with a goat bleating on his neck on Doomsday
and he calling me to his rescue and I answering Him saying that l could not
help him there in the least since I had fore-warned him in the life of the
world. I would not like to see any of you in this sad plight that rags of cloth
be fluttering at his neck and he calling me to save him from this disgrace and
torment and I showing my inability towards it off from him saying that I had
already informed him about it in the life of the world. I would not like to see
any of you on Doomsday with gold and silver hanging from his neck and he
appealing to me for help and I turning down his request saying that I could do
nothing to rescue him from this punishment of his sin since I had already
warned him. - Bukhari, Muslim in the words of Muslim
Exposition: Animals crying and rags of cloth fluttering signify that thefts of
the booty cannot be concealed on that day. Every crime shall cry out loudly
proclaiming itself and exposing the perpetrator. It is, however, to be noted
that it will not be limited to the stealth of the booty. Every major crime
shall proclaim itself and disgrace the criminal in the eyes of the entire
humanity. May Allah save every Muslim from this ignominious end and grace him
with repentance and seeking forgiveness before it is too late.
44. The Prophet said, "If
a stream running by the doorstep of any one of you and he takes bath in it five
times every day, can there still remain any dust or filth on his body."
The companions replied that there is no likelihood of any dirt being left on
his body. The Prophet said, "the same can be said about prayer. Allah
obliterates sins of His servants through prayers. - Bukhari Muslim, Abu
Hurairah
Exposition: In this tradition it has been stated that prayers become the means
of forgiveness of sins of men. And this the Prophet illustrated by means of an
abstract example. Prayer creates in man’s heart a sense of gratitude as a
result of which he advances regularly and it takes off this mind from
disobedience, so much so that if there is a slip on his part it is not
international. He at once comes down to his knees before his Lord and asks
forgiveness for it between tears and sighs.
(A)- Abdullah Ibn Mas'ood says that a certain person kissed a woman (a stranger
out of wedlock). Then he came to the Prophet and told him about it. The Prophet
recited the following Quranic verse. ‘And establish regular prayers at the two
ends of the day and the approaches of the night: For, those things that are
good remove that are evil. (11:114) At this that person asked him whether it
was for his individual case (or on a general basis). The Prophet replied,
"No, it is for my entire Ummah." – Bukhari, Muslim
Exposition: This _tradition further explains the point made in the preceding
report, in which it had been pointed out that prayer becomes an expiation for
sins. The person mentioned in this tradition is a believer and not a habitual
sinner. But he was a human being who can err, and not an angel, and at the
impulse of the moment kissed a strange woman on the way. This upset him so much
that he came to the Prophet and submitted that he had been guilty of a culpable
sin and should be cleaned by enforcement of the law. The Prophet, however,
recited the Quranic verse quoted above, in which Allah (has ordered the
believers to establish regular prayers during the day and part of the night,
and concluded it with the words: For those things that are good remove that are
evil, meaning that prayers expiate sins. At this the person concerned was
satisfied and his mind was no more agitated. This, by the way, shows the high
standard of training that the Prophet had imparted to the companions.
45. The Prophet said,
"These are the five prayers (during the day and the night) which Allah has
made obligatory for his servants. So he who made ablution in the best manner
and offered prayers at their appointed times, performing bowing and
prostrations gracefully with his heart bowed before Allah, Allah took upon
Himself absolution for him. And those who failed to do it are beyond the pale
of Allah's covenant. He may forgive them if He is so pleased or chastise them
at will."
46. Abdullah ibn Amr bin-al-As
reports that the Prophet one day harangued on the theme of prayer and said,
"Those who take care of their prayers assidously, they will become light
for them and pleased with Allah for their salvation. As for those failing in
such exercise of protection of their prayers, they will neither become light
for them nor plead on their behalf nor become a means of their absolution.
Exposition: Muhafizat (protection) is the word used in the Arabic original which
means taking utmost care of something. That means one should always be on one's
guard whether he has performed ablutions properly, is offering prayers
punctually at their prescribed times and his acts of prayer, bowing and
prostrations have been graceful. And lastly he must keep an eye on the degree
of concentration in the devotional acts; whether he has focussed his attention
on Allah or his mind has been wandering in the affairs of the world and
occupied with other stray thoughts. Apparently enough one who is mindful of his
prayers in this manner is sure to serve Allah in other walks of like as well
and likely to succeed in the Hereafter.
47. The Prophet said, "The
hypocrite puts off his prayer while the sun becomes pale (about to set) which
is the hour of worship of the sun for the polytheists. He gets up and in great
haste offers four rak'ats (units) of (Asr) prayer (like a hen pecking on grain
in quick succession.) He does' little remember Allah in his prayer." –
Muslim, Anas
Exposition: The tradition brings out the difference in the prayers of the true
believers and those of the hypocrites. A believer offers his prayers at regular
hours punctually, his bowing and prostrations being graceful and his attention
concentrated on Allah. Whereas the hypocrite is not regular in his prayers
performing bowing and prostrations halfhearted and carelessly his mind
wandering and concentrated on things material. Every prayer, for that matter,
is important but the Fajr (early morning, pre sunrise) and 'Asr (late afternoon,
pre sun-set) prayers have importance and excellence of their own. Asr is the
busiest time of the day, engaging utmost attention of the businessmen, and
hence, unmindfulness in the matter of duty to Allah. If a believer's conscience
is not wakeful Asr prayer is most likely to be endangered. As for the Fajr
prayer, greater importance is attached to it because early morning is the time
of deepest slumber and if Iman or belief in Allah is not alive, breaking sweet
slumber and jumping out of a cosy bed is not humanly possible.
48. The Prophet said, "The
angels keeping watch over men's affairs during the day and the night, change
duties and come together in Fajr and ‘Asr prayers. Then those that have been
with you go lord and Cherisher who enquires of them about His servants (on
earth) and their activities. They submit that when they went to them, they
found them praying. And leaving them too they found them in the same devotional
act. - Bukhari Muslim, Abu Hurairah
Exposition: The tradition very vividly brings out the importance of Fajr and
Asr prayers. Fajr prayer is attended by the angles of the night watch, as also
those coming down to take over charge from them. Similarly, Asr prayer is
joined by both the angles together with the believers attending the
congregation. What greater luck can be imagined by Muslims than their joining
the ranks of the angels in these two prayers?
49. Umar bin Khattab reports
that he wrote to all his governors that the most important among their duties
is prayer. Whoever will take care of his prayer keeping a vigilant eye over it,
shall have protected the entire Faith. And one who allows it to go waste, will
of a surety, destroy other things sooner. - Mishkat
50. The Prophet said,
"Seven (types of) persons shall be provided shelter by Allah's special
provision (on Doomsday) when there will be no other shade anywhere. The first
of them will be a just ruler, the second a person whose youth was spent in
worshipful, devotion and obedience to Allah. The third will be the person whose
heart is all the time in the mosque; when he has come out of the mosque he is
eagerly, waiting to enter it again for the next prayer. The fourth entitled to
that privilege will be the two persons whose friendship rests entirely on Allah
and His Faith. This sentiment brings them together and they part also with the
same feelings. The fifth will be the person who remembered Allah in solitude
and tears welled up in his eyes. The sixth will be the person who was
encouraged and enticed by a high placed charming woman inviting him to sin and
he rejected her offer for fear of Allah alone. And the seventh will be the
person who gave his substance in the way of Allah so secretly that his left
hand was not aware of what the right hand gave away. - Unanimous, Abu Hurairah
51. Shaddad bin Aus reports
that he heard the Prophet saying, "Whoever offered prayer for show took
partners with Allah, and who fasted for show also gave partners to Allah, and
whoever gave in charity for show joined others with Allah. - Musnad Ahmad
Exposition: In this report the Prophet has impressed upon us that whatever good
deed is done by man, it should aim solely, at seeking the countenance of Allah,
It should be his sincere and clear intent that this is his Master‘s commandment
and he himself has His pleasure at heart. Whatever virtuous deed is done to
please others or to appear godly and virtuous in their sight is not only
worthless but incriminating in the sight of Allah. Value if any can be attached
to only those sincere good deeds that have been performed with the intent of
pleasing Allah alone.
52. The Prophet said, Prayer
said in congregation is twenty seven times greater in excellence than the
prayer offered by a person individually, isolated from the party of believers
(without excuse acceptable to the Islamic Shariah). - Bukhari, Muslim Abdullah
bin 'Umar
Exposition: In the text of the Arabic original the word 'Fazze' means one
living in perfect isolation. In congregational prayer, all sorts of people and
from every walk and station in life, the rich and the indigent, well dressed
and in tatters, stand shoulder to shoulder. To those with a superiority complex
due to their rank in society and their opulence, standing so close to a lowly
servant of Allah is abhorrent. So they pray in their houses individually. The
Prophet prescribed congregational prayer in preference to individual prayer in
one's closet or in the mosque separately, as the most effective cure of this
malady (superiority complex).
Again, it's a common experience that in congregational prayer whisperings of
Satan are reduced and communion with Allah is comparatively of higher order.
For this reason the excellence of congregational prayer, according to the
Prophet, is twenty seven times greater than the individual prayer. The same
fact has been given prominence in the ensuing tradition (No. 54).
53. The Prophet said, "The
prayer of man which he says with another person is much more helpful in the
growth and development of his belief and faith than the one he offers
individually. And the prayer he says with two persons improves his belief more
than that said with one person. And the larger the number of men in the
congregation the more pleasing to Allah it becomes. (Communion with Allah is
enhanced) - Abu Dawood, Abi Ibn Ka'ib
54. In a city or village with
three believers if congregational prayer is not said (to sanctify it), Satan
gets hold of them, so you should impose upon yourself as an obligation to say
your prayers in congregation, since the wolf devours only the lone goat
straying from (the protection of) the flock and the shepherd. - Abu Da'ood, Abu
Darda
Exposition: This tradition states the fact that those offering prayer with the
congregation are blessed with the mercy of Allah and they are under His
protection. But if congregation is not established as a regular practice Allah
withdraws his protection from them and they become an easy prey to Satan. And
then he (the evil one) preys upon them as he is pleased and drives them in any
direction he likes. It is just like a flock of goats that normally lives under
dual protection of the shepherd and the strength that is in unity and
togetherness, and the wolf, does not find it easy to prey upon them. And in
case a foolish goat strays much against the design of the shepherd, it becomes
an easy prey to the wolf, since it is weak, unable to protect itself, and has
also deprived itself of the protection of its master.
55. The Prophet, says,
"The person who heard the call of the Muazzin (crier / caller) calling to
Allah (prayer at the mosque) and he has no excuse to prevent him from rushing
to attend to his call, his prayer that he says singly (at home or in the mosque
alone) shall not be acceptable (On Doomsday). People asked the Prophet what he
meant by excuse, and which were those things that become excuses (acceptable to
the Islamic Shariah)? "The Prophet replied, “Fear and illness." - Abu
Da'ood, Ibn Abbas
Exposition: In this tradition "fear" means dread of danger to life
due to an enemy or a beast of prey or a poisonous snake. And
"illness" here refers to that condition of man which can prevent him
from attending the mosque. A strong gale (stormy wind), torrential rains and
severe cold also become excuses. However, it must be borne in mind that
coldness of the cold countries of the world is not an excuse for absenting
oneself from the congregation. Only in the tropical countries in winters a
severe cold wave may prove fatal as it does usually in our own country and the
neighbouring ones. Such unusual cold casually is undoubtedly an excuse.
Similarly if the calls of nature at the critical juncture are so compelling
that they cannot be deferred, may become reasonable excuses, since another
tradition forbids a person to offer prayer when he is ill at ease due to two
afflictions distressing him simultaneously.
56. Abdullah bin Masood reports
that (during the life time of the Prophet) none of us remained behind in
attending congregational prayer save the hypocrites whose hypocrisy was an open
secret. Those whom the physical disability prevented clue to sickness or some
other cause, had also to stay away from the mosque. However, it is reported
that even the sick persons, too weak to walk, came to attend the congregation
supported by two brethren serving as crutches. Abdullah Ibn Masood stated in
this connection that the Apostle of Allah had taught us Sunnah-al-Huda. By
Sunnah-al-Huda are meant those Sunahs (or ways which have a legal authority and
the ummah has been ordered to put them into practice). And among these Sunnahs
is that prayer also which must be offered in a mosque where Azan (call for
prayer) is given. And in another tradition he is said to have reported that a
person who likes to meet Allah tomorrow (Doomsday) as a submissive and obedient
slave of Allah, should take utmost care of these five (obligatory) prayers and
should offer them in the mosque in congregation, since Allah has taught your
Prophet Sunnah-al-Hada and these prayers fall under this Sunnah. And if you
will pray in your houses as these hypocrites do, you will have discarded the
way of your Prophet. And giving up the way of the Prophet you will have lost
Sirate-Mustaqeem (The Right Path.) - Muslim Abdullah Ibn Mas 'ud
57. Abu Hurairah reports that
the Prophet said, "Imam (leader of the Prayer) is a surety and the Muazzin
(crier) is a trustee. O Allah, Make those leading the prayers virtuous and O
Allah! Forgive those calling people to prayer". - Abu Da'ood
Exposition: Imam is a surety means that he is responsible for the prayer of the
people. If he is not pious and virtuous, he will spoil the prayers of all his
followers. And so the Prophet prayed to Allah to make the imams virtuous. And
the meaning of the crier's trustworthiness is that people have entrusted their
prayer to his care and it is his duty to call them to pray at the appointed
hours so that they on listening to his call make preparations and join the
congregation easily in time. lf he is not regular and punctual in his call to
prayer, it is possible that some people may miss the congregation entirely or a
few rak'ats (units of prayer).
This tradition on the one hand directs the Imams and Mu'azzins to realize fully
their responsibilities, and on the other the Ummah is being instructed to
select and appoint only virtuous and Godfearing men as Imams and to call men
to prayer only responsible (duty conscious) persons should be appointed as
Mu'azzins.
58. The Prophet is reported to
have said, "When any one of you leads a prayer (keeping in view the
existing conditions and his congregation) should say a moderate light (brief)
prayer since there will be infirm, sick and old persons following you in
prayer. However, when any one of you prays (singly) he may make his prayer
lengthy as much as he likes." -Bukhari, Muslim, Abu Hurairah.
59. Abu Mas'ood Ansari reports
that a person came to the Prophet and complained that such and such Imam
lengthened his prayers and for this reason he went to the mosque late (to join
the congregation after it had gone on for sometime). (Abu Mas’ood goes on to
say) "I never saw the Prophet in such an angry mood in his harangue as on
that occasion. He (the Prophet) said. "O you people! Some of you leading
prayers frighten the servants of Allah and create aversion in them. (Beware).
Whoever of you leads the prayer should be brief since there will be old persons
and the indigent, needy workers eager to take to their work". - Unanimous
Exposition: Brevity in prayer does not mean that he should hurry through it
carelessly doing justice to none of its various performances like standing, reciting
the Quran, bowings and prostrations. Such a hotchpotch prayer could not be an
Islamic devotional act. However, consideration of those praying with him and
time and circumstances is essential. The Prophet's example of the most
considerate iman should remain as an ideal before them.
60. JabÃr reports that Mu'az
bin Jabal used to say his prayer with the Prophet at his (Prophet's) mosque (as
a supererogatory prayer) and then went to his own people to lead their prayer.
So one night he said, ‘isha prayer with the Prophet and then leading his own
congregation started reciting Surah Baqarah (Chapter 2, the longest Surah of
the Quran). At this, one of his following terminated his prayer in the
congregation and saying it singly went home. Other people in the congregation
(after conclusion of the prayer) said to him that he had indulged in a
hypocritic act. He said to them that he had done nothing of the sort. He would
go to the Prophet and report to him (about these lengthy prayers of Mua'z). And
so he came to the Prophet and submitted," O Apostle of Allah. We have
camels employed in irrigation (irrigate other crops on wages). We toil hard the
whole day (and are dead tired in the evening). And saying his (Isha) prayer
here with you, in his own congregation starts reciting Surah Baqarah. (How can
we stand so long after the crushing toil of the day?)" On hearing this the
Prophet turned to Mu'az and said, "O M'uaz Do you want to put people in
temptation. Recite Surah Shams (The sun 91), Surah Lail (The Night 92) and
Surah A'Ia (The most High 87). - Muslim
Exposition: The Prophet used to say Isha (late evening) prayer after the
passage of one third of the night. Mu'az used to join this prayer with him as a
supererogatory act. Naturally, he must have been taking some time to get to his
own locality. Then leading "Isha" prayer in his own mosque he started
reciting such lengthy surahs as Baqarah (II), taking sufficiently long time in
finishing the prayer. And or the other side there was his congregation comprising
daily wageearners at the fag end of their physical strength by nightfall,
having toiled in the groves and fields the whole day.
Under these circumstances and with such people lengthy prayers could do nothing
more than compelling them to run away. With all these facts in view, the
Prophet mildly, admonished (for his over zealousness in prayer). Allah be
pleased with that through his (misplaced) zeal in devotional acts) the Imams of
the Ummah have been cautioned for all times to come.
61. The Prophet said, "To
be sure, Allah has imposed Sadaqah (literally charity or an act of virtue) on
people as an obligatory duty. It will be realized from their wealthy persons
and returned to their needy and the poor." - Unanimous
Exposition: The word Sadaqah is used for Zakat which unlike other Sadaqat is
not optional but obligatory and a devotional act next in importance to prayer
only. In this tradition Sadaqah has been used in this sense. In its usual
(literal) sense it is that part of one's substance which he gives away in the
way of Allah of his own free will. Another word used in the Arabic original is
'Turaddo' (shall be returned) which signifies vividly that Zakat realized from
the haves is the rightful share of the 'have nots' of the Society which must of
necessity, go to them.
62. The Prophet said, "The
person whom Allah endowed with wealth and he did not pay Zakat (due from him
for his substance), it will take the shape of deadly poisonous snake with two
black spots on its head (an indication of its most poisonous species) and it
will become the halter on his neck. The snake gripping his jaws (with its
fangs) will say to him, "I am your wealth, your treasure". Then the
Prophet recited the following Quranic verses: And let not those who covetously
withhold the gifts which God hath given them of His Grace, think that it will
be good for them: nay, it will be the worse for them: soon the things they
covetously withheld, be tied to their necks like a twisted collar on the Day of
Judgement. (Q.2:80). _ Bukhari
63. Ayesha reports that she
heard the Prophet saying that the wealth from which zakat had not been taken
away becomes the ruin of that wealth." -Mishkat, Ayesha
Exposition: By ruination is not meant wholesale destruction of his property and
other belongings. Rather, it means that the part of that wealth which was the
share of the needy and the poor and he himself had no right to benefit by it,
by partaking of it he ruined his belief and faith. imam Ahmad bin Hambal has
explained it in this way. But it has also been observed that the entire capital
of the person devouring Zakat due from him has all of a sudden gone down the
gutter leaving him a destitute.
64. The Prophet made payment of
Sadaqah Fitr incumbent on the believers that it may become an expiation for his
shortcomings such as immodest tittle-tattle and other pursuits while fasting.
And it also provides food and other necessities to the needy and the poor, who
for want of means may suffer privation even on the day of Eid festivities.
Exposition: There are two conveniences in view in the imposition of Sadaqah
Fitr (making it wajib - stressed but not obligatory, a degree lower than Farz
or strictly obligatory). One of them is making amends by spending in the way of
Allah for any lapses and petty faults of a believer while fasting in the month
of Ramadhan. And the other equally or more important expediency is that the
'have nots' of the society may not starve or remain naked on a day when their
better of brethren are celebrating Eid merrily. They may also get at least
enough to provide them a square meal and if possible meet some other petty
needs. Probably that is the reason behind making it incumbent on every member
of a family, young and old, even the immediately born, and great stress has
been laid on paying it before Eid prayer. There is no bar on paying it earlier
during the month of Ramadhan. Much better results could have been achieved if
all the Muslims in a village, town or a country eligible for fasting had paid
their Saqaqah-Fitr in an organised manner and the proceeds had been
collectively managed and properly distributed.
65. The Prophet said, "One
tenth of the total produce of unirrigated land (due to vicinity of a river or a
lake or rain-fed area) shall be collected (from the cultiviator) as ‘ushr', but
only one twentieth (5%) of the produce of other lands that need irrigation
(which involves additional expenditure as an input), shall be due from the land
owner or the cultivator as the case may be.
Exposition: Ushr like Zakat is a powerful source of income to the public
exchequer in an Islamic order but the Muslim States of today either do not care
or those who make half-hearted efforts in this direction find to their dismay
that they cannot save the allocations from the crocodiles of their own
agencies, middlemen and corrupt political parties. If only they could tap this
source properly and distribute and manage it effectively.
66. Salman Farsi reports that
the Prophet harangued them on the last day of Shaban (the eighth month of
Islamic calendar). He said, O you people! A month of greatness and blessing has
come very close to you. It is a month one night of which is better than a
thousand months. Allah has made it obligatory (for the believers) to fast in
this month. And tarawih (special supererogatory prayer) during the night of
Ramadhan is non-obligatory (but the Sunnah or way of the Prophet with which
Allah is much pleased). Whoever does any good deed of his own free will and
cheerfully too, will be equivalent in its reward to obligatory devotional acts of
other months. And one who performs obligatory devotional acts in this month
shall be equal to seventy such acts of other months. And the reward of patience
and perseverance is paradise. And this is the month of sympathy with the poor
and the needy of the society." - Mishkat
Exposition: By the words "month of patience it is intended to convey that
through fasting training is imparted to the believer to persevere in the way of
Allah and gain control over his natural cravings. From an appointed hour to another
appointed hour a person under the command of Allah neither eats. nor takes
water nor goes unto his wife. This creates and nourishes in him the spirit of
obedience to Allah. He also gets practised in the control of his emotions and
cravings like hunger, thirst and sexual urge if there arises an occasion for
it. The example of a believer in this world is that of a warrior who has to
wage a regular war against the Satanic lusts and forces of evil all his life.
If he is lacking in patience and perserverance he is sure to surrender to the
enemy in the first encounter. Ramadhan is a month of sympathy means that the
fasting believers who are the recipients of gifts from Allah should share with
the needy of their locality some of these divine gifts making arrangements for
their Sahar or Sahrà as it is popularly called (a light repast before
day-break) and also their ifïar (vituals and drinks taken to break fast at
sun-set).
In the text of the Hadith in the Arabic original the word 'Muwasat' has been
used which means sympathy in the form of financial aid. But it is includes
verbal consolation also).
67. "Whoever fasted in
Ramadhan with sincere belief and an eye on the reward of the Last Day, Allah
shall forgive his earlier sins. And one who said (Tarawih) prayer with firmness
of belief and with the intent of the reward in the next world Allah shall
pardon his sins of the past life." - Unanimous
68. The Prophet said,
"Fasting is a shield. And on the day you are fasting you should not give
vent to an obscenity not kick up a tumult and noise. And if any one tries to
thrust it on you by abusing you or picking up a fight with you, you should call
to mind that you are fasting. How can you indulge in exchange of obscene
language or blows in a vain fight while observing the discipline of a
devotional act". - Bukhari, Muslim
69. The Apostle of Allah Said
"Fasting and the Quran shall intercede on behalf of the believer. The fast
will plead saying. "O my Lord and Cherisher. l prevented him from taking
his food, water and satisfying other natural urges and he abstained from them
for thy sake. O my Lord and Cherisher! Accept my intercession on his
behalf". And the Quran will say, "I stood between him and his sweet
slumber (he himself recited or listened to the recital of the Quran at the cost
of much needed sleep). So, our Lord and Cherisher grant my prayer in his
favour." And Allah shall accept the humble request of both of them.
70. The Apostle of Allah said,
"The person who (in spite of fasting) did not give up telling lies and
putting falsehood into practice, Allah has no interest in his abstention from
food and water. - Bukhari, Abu Hurairah
Exposition: Through fasting Allah intends that man should take to piety and
virtue. If he failed in this behalf and did not base his life on truth, did not
give up telling lies and practising falsehood and outside Ramadhan too truth
does not manifest itself anywhere in his life such, a person should think
seriously why he abstained from food and water.
71. The Prophet has said,
"How many wretched fasting persons there are who do not gain anything from
their fast save hunger and thirst and (how many are those) saying Tarawih
prayer (during the nights of Ramadhan) who earn nothing but wakefulness (loss
of sleep)".
Exposition: Like the tradition preceding immediately. This one also teaches us
the lesson that while fasting should keep in view the real aim of fasting
without which it becomes an exercise in futility.
72. Huzaifa reports that he
heard the Prophet saying, "Whatever lapses or wrongs a person is guilty of
relating to his household, his wealth and his neighbours, prayer, fasting and
Sadaqah (Spending in the way of Allah) become expiation for all those
shortcomings (minor offences only). - Bukhari, Kitab-al-Saum
Exposition: Man falls in sin due to his wife and children. Likewise in business
and in his dealings with the neighbours also there are lapses on his part. As a
result of these devotional acts Allah shall forgive those sins (minor ones)
provided they have not been committed intentionally, but on the impulse of the
moment.
73. Abu Huraira said,
"When a person fasts he should oil his hair so that the effects of fasting
on his person may not be so marked.” - Al Adabul-Mufrad
Exposition: What the companion (may Allah be pleased with him) wants to tell us
is this that the fasting person should abstain from exhibition of it. He should
take bath, put oil in his hair, comb his beard and try to present himself
lively so that the indolence and depression, the result of fasting may disappear
and the door of hypocrisy may be closed.
74. The Prophet said to the
people, "Do take Sahri (a light repast before day-break in Ramadan since)
there is blessing in it". - Bukhari
Exposition: The underlying idea is evident from the word blessing. Fasting from
dawn to dusk, more than sixteen hours in tropical summers, is a hard enough
exercise in austerity even after taking something before dawn. lf a fasting
Person were to deny himself this reinforcement of vitalising food Sahri he
would have to fast for a little less than twenty four hours and it would be a
great strain on his health and working capacity. Even devotional acts would
become a burden due to weakness. So the easiest way to lessen this hardship is
to reduce this gap between two meals. All this is implied in a few words of the
tradition. In another tradition it has been said, "Take help from Sahri to
fast during the day and prepare yourself for Tahajjud (late night
supererogatory prayer) by resting a while during the day (Siesta).
75. Sahl bin Sa 'ad reports
that the Prophet said, "People (the believers) would be in a healthy state
(as regards belief and Faith) so long as they will be prompt in breaking fast
(immediately after sunset). - Bukhari
Exposition: The Muslims have been directed to break their fast as soon as the
sun sets in opposition to the Jews who terminated it after darkness had
prevailed, and thereby proving that they are free from the religious malaise
(of the Jews).
The spirit behind every devotional act is unflinching obedience to Allah. So in
fasting when that appointed hour for terminating the abstention from food and
water comes, an obedient servant of Allah must obey without a moment's delay.
Any attempt at exhibition of our power of endurance in this behalf would be
audacity and a serious transgression on his part, a violation of his Islam
(total surrender to Allah).
76. Anas bin Malik says,
"Whenever we went out on a journey with the Prophet (during the month of
Ramadhan, some of us fasted, others did not. But neither the fasting person
objected to those partaking of food and water, nor the nonobservers objected
to their fasting (in face of leave to postpone it on a journey)". -
Bukhari
Exposition: The Quran permits a believer on a journey to put off fasting for
future. However, those to whom it is not a hardship, it is better for them to
fast. Those with a weaker will and physique should however desist, lest they
become a trial for others. As for disapproval of one another, they were too
good believers to taunt their brother for infirmity or over-zeal either way.
77. The Prophet said to
Abdullah bin 'Amro bin 'As, "Is what I have been told that you fast
regularly during the day and spend the whole night praying (superegatory
prayer)?" He said, "yes, sire, that is true." The Prophet said
to him: Do not do so. Fast at times and take rest also. Similarly enjoy sleep
as well as say Tahajjud prayer. For, you have an obligation to your own body,
your eyes, your wife and your casual visitors and guests. Fast only three days
every month. That is enough for you." - Bukhari
Exposition: Fasting continuously and without break and waking up the whole
night, ruins one's health, particularly the eye sight is badly affected, even
irreparably damaged. So the Prophet instructed him to desist from it. A
believer has been taught balance and moderation in every activity. Extremism is
not in a line with Islam, the faith that is in perfect unison with the natural
laws working in this world of ours.
78. Abu Juhaifa said that the
Prophet had arranged fraternization between Abu Darda‘ and Salman Farsi, Salman
once visited his brother Abu Darda‘ and noticed UmmeDarda dishevelled and
shabbily dressed. Salman asked her, "What makes you so careless about your
dress and embellishment? "She said in reply, "Your brother Abu Darda‘
has cut himself off from the affairs of this world. (Where is the need for
embellishment for whom?)" Then came Abu Darda (on the scene), got food
prepared for his brother visiting him and said to him, "Partake of it. I am
fasting (unable to keep company at the table)." Salman insisted on his
joining him, failing which he would not take food either. So Abu Darda, broke
his fast and took food with Salman. When night fell Abu Darda' got up to
commence his night prayer. But Salman asked him to go and enjoy sleep. So he
went to his room to sleep again. Once again he got up and was again advised by
Salman to take another nap. During the last hour of the night Salman himself
awakened him from slumber and both of them offered Tahajjud prayer together.
Then Salman said to him, “you owe a duty to your Lord and Cherisher, to
yourself and to your wife. So do your duty to all of them." Then he came
to the Prophet and related the whole story to him. The Prophet (on hearing the
episode) said "Salman's advice was most appropriate." - Bukhari
79. Mujeebah a lady of the
Baila tribe said about her father or uncle that he went to the Prophet (to
learn his faith). He returned home and again visited him after a year, But this
time his condition was totally changed. He said, "O Apostle of Allah! you
do not recognize me. He (the Prophet) said, "No. introduce yourself.
"He (my father or uncle) said, "sire, I am a member of Bahili tribe
and had come to you last year." The Prophet enquired, "How did you
come by this (extremely run down) condition? When you came here last year you
were hale and hearty. But now your normal figure of a man is quite
changed." He told him (the Prophet), "I have been fasting regularly
since I left you last year, eating only during the nights." The Prophet
said to him, "you have tormented yourself (have debilitated yourself
beyond recognition by fasting regularly for one year and they were only
supererogatory fasts)." Then he instructed him to fast only one day every
month besides the obligatory fasting of Ramadhan for a month. He requested the
Prophet to increase the number of days, saying that he had the strength (of
fasting more than one day). The Prophet then said, "All right. Let there
be two days of fasting every month. "He still insisted on more than that
and the Prophet increased the number of days to three. He (was not satisfied
and) requested for further addition to it. The Prophet said to him, Fast then
during the prohibited months of the year and discontinue. Repeat the performance
every year. And saying this he brought together his three fingers and let them
go. (In this way he pointed out that he should fast during the months of Rajab,
Ze-Qa'dah, and Muharram-ul-Haram and miss this practice also some one
year."
80. Abdullah bin Umar reports
that the Apostle of Allah observed E'tekaaf during the last ten days of
Ramadhan. - Bukhari
Exposition: Normally also the Prophet was personally engaged in devotional acts
and remembrance of Allah and obedience to Him. But during the month of Ramadhan
he became much more enthusiastic and the last ten days, in particular, were
spent entirely in the remembrance of Allah. He secluded himself in the mosque
and spent all the time in supererogatory prayer, recital of the Quran,
remembrance of Allah and supplication to him. He took all this trouble since
Ramadhan is the month of preparation for a believer so that he might collect as
much power as he possibly can for the rest of the eleven months of the year to
tight against Satan and his forces.
81. Ayeshah reports that with
the approach of the last ten days of Ramadhan, the Prophet betook himself to
prayer and other devotional acts in wakeful nights. He also awakened his
consorts (so that they too might likewise spend the nights offering supererogatory
prayers and Tahajjud in particular). For the devotional service to Allah, he
girt his loins (meaning that he got absorbed in remembrance of Allah with all
his might and utmost zeal)."
82. Abu Hurairah reports that
the Prophet harangued us saying, "O ye people! Allah has imposed Hajj on
you as an obligation. So perform Hajj". - Muntaqa
83. The Apostle of Allah said,
"The person who came to visit this house (Ka'abah) and (while on the visit
he neither did anything lustful nor disobeyed Allah in any other way) will
return home in a state of purity he was at the time of his birth. (He would
return free from sins because Allah would have forgiven him)."
84. Abu Harairah reports that
the Prophet was asked as to which good deed was most excellent. He said,"
It is Hajj which has been free from disobedience to Allah."
85. The Prophet said, the
person who intends to perform Hajj should make haste, for it is possible he may
fall ill, his camel may be lost, (the wherewithal) for undertaking the journey
may no more remain with him, the way may become fraught with danger (pecuniary
trouble may prevent it). It is also likely that some exigency may arise to make
pilgrimage impossible for him. (So hurry up lest some misfortune befalls you
and you are prevented from performing Hajj. -Ibn Majah, Ibn Abbas
86. Hasan, a Tabi'i (a follower
of the companions not having met the Prophet), reports that Umar bin Khattab
said, "It is my intention to send some men to these towns (of the Islamic
territories) who may take stock of people capable of performing Hajj, but have
not done it so far, and impose Jizyah on them (security tax realized from
non-Muslims). These people are not Muslims. (If they had been Muslims they
would have performed long before). Muslim means one who surrendering himself to
Allah. If this surrender is sincere he shall not neglect a devotional act of
this magnitude in the absence of any reasonable excuse." - Muntaqa
87. The Apostle of Allah said,
"the person who came out of his house and died on the way to Makkah, Allah
will confer the same reward on him which has been apportioned for the Ghazi
(fighter in the way of Allah), Haji (performer of Hajj) and Mu'tamir (performer
of Umrah or mini Hajj out of season)." -Mishkat, Abu Hurairah
[next]
IV. DEALINGS
1.
HONEST LIVE HOOD
93. Rafi' bin Khadij says that
the Apostle of Allah was asked about the best livelihood. He said,
"Working with one's own hands to earn one's livelihood and trade in which
dishonesty and falsehood do not find any place.“ -Mishkat
94. The Prophet said, "May
Allah have mercy on the person who is liberal and polite in sale and purchase
(of goods) and in the realization of his debts." -Bukhari, Jabir
95. The Apostle of Allah said
that the honest and trustworthy traders shall be with the Prophets, SÃddiqs
(the true) and the martyrs."- Tirmizi Abu Saeed Khudri
Exposition: Siddiq is the believer who has spent all his life in speaking the
truth and living upto it. He keeps a guard on it that he fulfills his covenant
with Allah and his Apostle. No contradiction is noticeable at any stage in his
life. He is a paragon of truth.
96. The Prophet said, "The
traders shall be raised as evil doers on the Day of Reckoning save those who
took to Taqwa (fear of Allah) in their trade (were careful to avoid
disobedience to Allah) and adopted the way of honesty (paid people their due in
full) and were truthful in their dealings." - Tirmizi Rifa'ah
97. (Warning the traders) the
Apostle of Allah said, "In setting your goods abstain from swearing
frequently. This practice may (temporarily) promote your trade but ultimately
blessing departs from business. Muslim, Abu Qatadah
Exposition: It is possible for the trader to give assurance to the intending
purchaser with his oaths regarding fair price and the quality of the goods, and
the gullible ones may be taken in and purchase his goods for the stated price
in good faith. But when they get disillusioned before long. They will say good
bye to him (expose him in their circle of acquaintance) his business will be
ruined through his own dishonest tactics.
98. The Prophet said,
"Three types of people are such whom Allah will neither address, nor look
at nor cleansing them (of their sins) allow them entry to heaven. Rather, they
will be put to grievous torment. Abu Zarr GhÃfari asked him. "O Apostle of
Allah, who are those wretched ones?" The Prophet said, "One of them
is the person who allows his trousers to go down (dangle) below his ankles out
of pride. The second of them is he who humiliates and injures by reminders of
his generosity, And the third is (the trader) who promotes his business with
false oaths." - Muslim Abu Zarr Ghifari
Exposition: Not speaking to them and not looking at them means that Allah shall
be wrathful with them and not treat them affectionately. Men also adopt the
same attitude. When they are angry with anybody they neither look at him nor
speak to him.
This threat of grievous penalty holds in case of those who allow their trousers
to hang below their ankles out of pride and as a mark of distinction. As for a
person whose trousers hangs below his ankles but it is not pride that prompts
him to do it, it may be attributed to or may factually be carelessness or
accident. Although the other, careless group, is also guilty of a sin, since
the Prophet has prohibited it absolutely, yet their sin will not be so more
grievous as that of the first group because of a more grievous sin, pride.
Truth to tell, the believer does not regard any sin as paltry and light. For a
faithful slave the slightest displeasure of the Master is a great calamity.
99. Qais Abi Gharzah says that
during the period of the Prophet we traders were called Samasirah. The Prophet
once passed by us and called us by a more dignified name. He said to us,
"O ye class of traders! In selling your goods there are many chances of a
lot of vain talk and false oaths. So make Sadaqah (charity or spending in the
way of Allah) a part of your business." - Abu Da’ood, Qais Abi Gharzah
Exposition: The Prophet pointed out to them that in their zeal to promote their
business traders at times unwittingly indulge in idle talk and at times an oath
slips from their mouths. So they should of necessity pay Sadaqah to expiate
their sins.
100. The Prophet addressing the
traders handling weights and measures, said, "You people have been made
responsible for two such operations (weighing and measuring) for which the
peoples before you were annihilated (in visitations from Allah)." -
Tirmizi, Ibn Abbas
Exposition: What is implied here is this that if they adopted fraudulent
practices, using different weights and measures for give and take, it would
spell their own ruin as well as of their people as a whole. The Quran has
mentioned the Ummahs steeped in this evil of short-weighing and short-measuring
when giving to others and exacting full measure when at the receiving end. They
were warned by their Prophets but in vain, and were doomed to destruction.
101. The Prophet said,
"Whoever practised ihtÃkar (hoarding necessities of life with a view to
create artificial scarcity thereby profiteering) is a sinner."
Exposition: Ehtikar means hoarding essential Commodities and dishonestly
filling one’s coffers when prices go up steeply. This is the common mentality
of businessmen and hence the Prophet wanted to put a check on it, since it
makes man hard-hearted, and cruel to people's, suffering, when Islam teaches
dealings with humanity on the basis of affection and mercy,
Some of those learned in the religious lore limit ihtikar to cereals and not
covering other commodities. There are others who do not agree with them and
regard hoarders of all commodities sinners. The compiler of this book
subscribes to the second viewpoint.
102. The Prophet said,
"The person who does not hoard essential commodities and maintains their
supply in the market unrestricted, deserves Allah's mercy and will be given
sustenance by Allah. And he who hoards with evil intent deserves
damnation". - Sunan Ibn Majah, Umar bin Khattab
103. Mu'az reports that he
heard the Prophet saying, "How wretched is the person who withholds the essential
commodities (and does not release them the market). If Allah causes them to be
abundant and thereby cheap he is grieved. And when (due to scarcity) prices go
up, he is pleased". - Mishkat Mua'z
104. The Prophet said, "it
is not permitted to any one to sell anything without revealing its faults if
any. And it is not permitted to any one knowing these faults not to expose them
clearly." - Mantaqa, Wasilah
Exposition: The trader has been instructed to honestly tell the purchaser the
faults (defects) of the object he is selling. Similarly a person present on the
scene or even a member of the concern and acquainted with those defects has
been made responsible for exposing them fully to the person purchasing the
article.
The Prophet passed by a trade selling cereals. He dipped his hand into the heap
of the grain and discovered that the grain below the surface was wet. He asked
the trader to explain. He said in reply that it got wet in a shower. The
Prophet asked him, "Why did you conceal it and not keep the wet grain
exposed (so as to be visible to the purchaser)." Then he said, "Those
who resort to fraud are not of us (the community of believers)."
[next]
2.
TRADE
105. The Prophet said, “There
was a person who lent money to people. He instructed the person he sent out to
realize his debts that he should remit the liability of a debtor in straitened
circumstances, may be, Allah forgives us also (for this leniency). The Prophet
added, "When the person met Allah (after death) He forgave his
shortcomings." -Bukhari, Muslim
106. The Apostle of Allah said,
"The person who likes that Allah should save him from grief and distress
of the Doomsday, should give respite to the debtor or relieve him from the
burden of debt.
107. Abu Sa'eed Khudri reports
that a bier was brought to the Prophet for funeral prayer. He asked them if the
dead person had any liabilities and the people replied in the affirmative. Then
he asked them if he had left behind any legacy which could meet his debt. In
answer to this the people told him that he had left nothing. The Prophet then
said to them to say his funeral prayer (he could not pray for him). When Ali
witnessed this situation he said, "O Apostle of Allah. I take upon myself
the responsibility of paying his debt." After this the Prophet came
forward and led the prayer for the dead person. According to another report, he
also said, "O Ali! may Allah save you from the fire (of Hell) and may you
be relieved as you have relieved this Muslim brother by taking upon yourself
the responsibility of his debt. There is no Muslim who pays off the debt on
behalf of a Muslim brother but Allah will relieve him (from the grief and
distress of Doomsday."
108. The Prophet is reported to
have said, "Every sin of a person who laid down his life in the way of Allah
shall be forgiven but his debts." - Muslim, Abdullah bin 'Umar
Exposition: Both the preceding reports very vividly bring out the importance of
payment of debts. The person who sacrificed even his life in the way of Allah
if he was indebted and had not paid it before his martyrdom his debt shall not
be condoned on the Day of Judgement, since it relates to the rights of the
servants of Allah. Unless they, (the creditors) themselves forgive him (the
debtor), Allah shall not forgive him. lf the debtor had the intention of paying
his debts but died before he could pay them off, Allah shall call the creditor
and ask him to forgive his debt for which he will be compensated in the form of
the bounties of heaven, and he will relieve his debtor of the liabilities. But
in case some debtor did not pay his debt before death in spite of solvency nor
got it remitted by requesting the creditor to relieve him, there will be no way
out for him (to be forgiven) on the Day of Judgement.
[next]
3.
LIBERALITY IN DEALING WITH THE DEBTOR
105. The Prophet said, “There
was a person who lent money to people. He instructed the person he sent out to
realize his debts that he should remit the liability of a debtor in straitened
circumstances, may be, Allah forgives us also (for this leniency). The Prophet
added, "When the person met Allah (after death) He forgave his
shortcomings." -Bukhari, Muslim
106. The Apostle of Allah said,
"The person who likes that Allah should save him from grief and distress
of the Doomsday, should give respite to the debtor or relieve him from the
burden of debt.
107. Abu Sa'eed Khudri reports
that a bier was brought to the Prophet for funeral prayer. He asked them if the
dead person had any liabilities and the people replied in the affirmative. Then
he asked them if he had left behind any legacy which could meet his debt. In
answer to this the people told him that he had left nothing. The Prophet then
said to them to say his funeral prayer (he could not pray for him). When Ali
witnessed this situation he said, "O Apostle of Allah. I take upon myself
the responsibility of paying his debt." After this the Prophet came
forward and led the prayer for the dead person. According to another report, he
also said, "O Ali! may Allah save you from the fire (of Hell) and may you
be relieved as you have relieved this Muslim brother by taking upon yourself
the responsibility of his debt. There is no Muslim who pays off the debt on
behalf of a Muslim brother but Allah will relieve him (from the grief and
distress of Doomsday."
108. The Prophet is reported to
have said, "Every sin of a person who laid down his life in the way of
Allah shall be forgiven but his debts." - Muslim, Abdullah bin 'Umar
Exposition: Both the preceding reports very vividly bring out the importance of
payment of debts. The person who sacrificed even his life in the way of Allah
if he was indebted and had not paid it before his martyrdom his debt shall not
be condoned on the Day of Judgement, since it relates to the rights of the
servants of Allah. Unless they, (the creditors) themselves forgive him (the
debtor), Allah shall not forgive him. lf the debtor had the intention of paying
his debts but died before he could pay them off, Allah shall call the creditor
and ask him to forgive his debt for which he will be compensated in the form of
the bounties of heaven, and he will relieve his debtor of the liabilities. But
in case some debtor did not pay his debt before death in spite of solvency nor
got it remitted by requesting the creditor to relieve him, there will be no way
out for him (to be forgiven) on the Day of Judgement.
[next]
4. THE
IMPORTANCE OF PAYING DEBTS AND PROHIBITION OF EVASION AND DILLYDALLYING
109. Abu Rafe reports that The
Prophet borrowed a young camel from somebody. When some camels were brought as
Zakat from somewhere, he asked him to pay back his debt by giving a young camel
from this lot. However, I told him that there was only one young camel, seven
years old in the entire lot. And it is a very fine animal. The Prophet said,
"Give that same to him. For the best person is he who pays off his debts
in the best possible manner." - Muslim, Abu Rafe
110. The Prophet said.
"Evasion and dilly-dallying tactics in paying off debts on the part of a
perfectly solvent debtor is wrong (injustice). However, if the debtor directs
the creditor to another rich person for realization of his debt, he (the
creditor) should not insist on realizing it from him (the debtor) only. He
should accept this term of the debtor and realize his due from the person
referred to by him." - Bukhari, Muslim, Abu Hurairah
Exposition: This is the case of a totally insolvent debtor who has somehow
managed to arrange payment of his debt through some other (philanthropic)
person and directs the creditor to approach him for realization of this debt.
The creditor should be liberal and as an act of kindness to this poor debtor,
even at the cost of a little inconvenience to himself, should not insist on
taking it from him only. He should go, as directed to the person referred to
for it.
111. The Prophet said,
"The person who borrows money from people and intends to pay them back,
Allah shall pay it to them on his behalf. But one who borrows and has no
intention of returning it, Allah shall ruin him for this (dastardly) act of
his." - Bukhari, Abu Hurairah
112. The Prophet said,
"Evasion of debt payment on the part of a solvent creditor, justifies his
disgrace and punishment." - Abu Da'ood, Shuraid Sulami
Exposition: Justifying disgrace and punishment means that evasion of payment of
debt of a solvent creditor is a crime for which he can be lowered in the pubic
eye and even punished. In an Islamic state with full fledged Islamic law
enforce in every department of life, the administration shall met out
punishment to him or adopt other methods or bringing him to law.
[next]
5.
USURPATION & MISAPPROPRIATION
113. The Prophet said,
"Whoever wrongfully grabs somebody's land equal to the span of a hand,
Allah shall put a halter round his neck of the seven earths on the Day of
Reckoning. - Muslim, Sa'eed bin Zaid
114. The Prophet said,
"Listen to me O ye people! Abstain from doing wrong. No body's property is
permitted to you until he gives it to you cheerfully (as a voluntary gift).
115. The Prophet declared,
Ariyah shall be returned. Minhah shall come to its owner, debt shall be paid
back and the surety shall be compelled to pay for what he has guaranteed.“
Exposition: Ariyah is something borrowed from somebody for temporary use and
for a short time (casual not regular). Usually covering things of every day
use. So it must be returned (intact) according to every norm of social customs.
Minhah is a shecamel in full milk. The Arabs had a tradition of gifting such
an animal to their less fortunate relatives and friends for the duration of the
lactation period. The Prophet meant by his edict that milk was gifted and not
the milch animal, which still belonged to the person making gift and must be
returned after being profited by it. Similarly the loan which served the need
of the borrower, must be returned to the creditor who has been his benefactor.
Likewise, the surety, a middle man, known to both the persons (and trustworthy
in their sight), who do not know and hence cannot trust each other, takes upon
himself to make good the loss of the party trusting him, in case of failure of
the other party to fulfill its commitment, is morally bound to stand by his
plighted word. And there are examples of philanthropists standing surety for a
grant of brief respite to a criminal condemned to death, ready to submit their
necks to the executioner's axe, in case of breach of promise on the part of the
criminal to be executed.
116. The Prophet said,
"Whoever entrusted anything to your care out of respect to your
trustworthiness, return the thing to him (intact). And whoever is guilty of
breach of trust do not pay him in his coin. (Adopt other permitted means for
restoration of your rights). - Tirmizi, Abu Hurairah
117. The Prophet said, 'Allah
says that so long as the two parties in any business are not guilty of breach
of trust I am with them. But when one of the parties plays foul (guilty of
breach of trust), I back out of it (that partnership), and Satan enters
it." - Abu Da'ood, Abu Hurairah
Exposition: This tradition brings out the fact that there is blessing of Allah
and His mercy and support in a partnership so long as there is sincerity of
relations and mutual trust. With the first signs of breach of trust enters
Satan and blessings depart.
[next]
6.
FARMING AND HORTICULTURE
118. The Apostle of Allah said,
“If birds or men eat of the produce of a cultivator's field or a
horticulturist's orchard, it becomes sadaqah (charity) for him. - Muslim, Anas
[next]
7.
WRONGFUL WITHHOLDING OF SURPLUS WATER
119. The Prophet said,
"There are three types of people whom Allah will neither speak to nor look
at. One of them is the class of traders heedlessly uttering false oaths that
they have already received much higher offers for their goods. The other is the
group of men who after 'Asr prayer, on oath wrongfully took away the property
of a Muslim. The third is the group of people who withheld surplus irrigation
water (depriving selfishly some other beneficiary). Allah will say on Doomsday
to this last group, "l will withhold today My Grace from you as you
withheld that water which was not your creation". - Bukhari, Muslim
[next]
8. THE
WAGES OF WORKERS
120. The Prophet of Allah said,
"Pay the wages of a worker before the sweat of his brow dries up". -
Ibn Majah, Ibn 'Umar
Exposition: Workers mostly subsist on daily wages so meagre that they can
hardly save anything for the morrow. So if their wages after a full day's
irksome toil are withheld, it is most likely that they and their family will
have to go without a meal that evening.
121. The Prophet reports that
Allah says, "There are three persons with whom I will wrangle. One of them
will be the person who made a covenant in my name and then resorted to
treachery. The second will be the person who seduced somebody and selling him
(as slave) devoured the money and the third is one who engaged a labourer and
taking work from him to his utmost capacity refused to pay his wages." -
Bukhari, Abu Hurairah
[next]
9.
UNAPPROVED BEQUEST
122. The Prophet said, “some
men and women spend sixty years in obedience to Allah. But when the time of
their death approaches they damage the interests of some people through their
will (testament) and (chastisement in) hell becomes their due." After this
the reporter of the Hadith, Abu Hurairah, in support of its theme, recited the
following Quranic verse:
"After payment of legacies and debts, so that no loss is caused (to any
one). Thus it is ordained by God, and God is Allknowing, Most Forbearing.
Those are the limits set by God. Those who obey God and His Apostle will be
admitted to Gardens with rivers flowing beneath, to abide therein (forever) and
that will be the Supreme achievement. But those who disobey God and His Apostle
and transgress his limits will be admitted to a Fire, to abide therein: and
they shall have a humiliating punishment.” Al Quran lV:12, 13, 14. - Musnad
Ahmed, Abu Huraira
Exposition: Even a normally good person gets annoyed with his relatives and
wants to deprive them of his legacy. At the time of his death he makes out a
testament or will depriving one or all of his inheritors, in direct
contravention of the Book of Allah and the expositions by the Prophet. For such
men and women the Prophet said that in spite of sixty years of striving in
obedience to Allah they manage to end up in hell.
The Quranic verse recited by Abu Hurairah is one in which Allah, after
apportioning the shares of the heirs of the deceased, has said that these
shares will be given away to them after settling claims of the will and the
creditors. Further, Allah has warned saying that they should never harm the
heirs through (a wrongful) will. This is the highly stressed commandment of
Allah and Allah is and Allwise, This Law (of Inheritance) that he has given
you is not based on ignorance but on Supreme Knowledge. It is wisdom that is at
work here and there is no trace of wrong doing or injustice in it. So accept it
cheerfully. After that He goes on to say that these are the limits set by Allah
and those who obey Allah and His Apostle, Allah will give them entry to Gardens
beneath which flow rivers, and they will abide therein for ever. And this is
the Supreme felicity. And those who will disobey Allah and His Apostle and
transgress the divine limits Allah will throw them into Hell to abide therein,
and they will face a grievous penalty.
123. The Apostle of Allah said,
"Whoever disinherits a lawful heir, Allah will disinherit him from the
legacy of heaven on Doomsday". - Ibn Majah, Anas
124. The Prophet said,
"That the bequeathal of the deceased in favour of a legal inheritor shall
not be enforced unless approved by other heirs".
125. Sa'ad bin Abi Waqqas reports,
"l was sick in bed when the Apostle of Allah came to see me. He asked me
whether I had prepared my will? I replied in the affirmative. The Prophet asked
me, "How much of your property you have willed? I said to him that I had
willed my entire property in the way of Allah. The Prophet then asked me,
"What then have you left for your children?" I told him that they
were well off (and had no need of help). To this the Prophet said, "No.
Will only one tenth of your worldly possessions in the way of Allah."
Sa'ad bin Abi Waqqas goes on to add that he constantly kept insisting that ten
per cent was too meagre to be offered in the way of Allah, and he should
increase it. So finally the Prophet said to me, "All right! Will one third
of your total substance and that is enough." - Tirmizi , Sa'd bin Abi
Waqqas
Exposition: This report has clarified the legal position of bequeathal. Under
specification by the Prophet the deceased can will upto one third of his
belongings and the rest must go to his rightful heirs. He may leave it as a
trust for any seat of learning or a mosque or any person badly in need of help.
But a better course would be to look around and find out the financial
condition of those relatives outside the circle of legal inheritors. lf there is
some one who can get nothing from inheritance, not well off and yet encumbered
by heavy responsibilities of a large family, stands in need of help, willing in
his or her favour would be worthy of great reward in the Hereafter.
[next]
10.
USURY OR INTEREST
126. Abdullah ibn Mas'ood
reports that the Prophet cursed the recipient of interest, the person paying
interest. Both the witnesses and the recorder of the document thereof.
-Bukhari, Muslim
Exposition: How grievous, even mortal, a sin would it be for which the Prophet
(a mercy to mankind) cursed. Nay, in a report of Nasai it has been said that
the Prophet would curse the usurer, one paying interest on the money borrowed,
the witness and the writer of the document, (all those) involved in this
business internationally. That means (if they die without repentance) he would
not intercede on their behalf but curse them.
We seek refuge in Allah from it and its horrible punishment! Cursing in its
religious sense is revilment and driving away from the mercy of Allah.
[next]
11.
BRIBERY
127. Abdullah Ibn 'Amr reports
that the Prophet said, "Allah‘s curse be on those bribing and also those
thus bribed". - Bukhari, Muslim
128. Abu Hurairah reports that
the Prophet said, "Allah's curse be on those bribing the persons in
authority and also the persons in authority accepting bribe". - Muntaqah,
Abu Hurairah
Exposition: Bribe is an offer in cash or kind to those in authority or clerical
staff to deprive some people of their rights. It is a curse for any society
since it paralyses the entire machinery of administration and no such thing as
law and order or discipline is visible anywhere and this abominable practice
ultimately proves disastrous and the inevitable end ruination is not far off.
This curse overwhelms almost the entire society and after sometime, since its
eradication appears impossible, it is accepted as a way of life. And people in
the rush of daily life do not take notice of it, being gradually inured.
However, a small minority in this corrupt society abhors it and is sick at
heart since it is confronted with obstacles at every step and suffers heavy
losses and mental anguish on refusing to pay bribe as a matter of principle.
And since they care much more for the security of their souls (well-being of
the life Hereafter) than their material needs in the short span of life here,
they would rather ruin their own lives and the future of their off-spring than
surrender to the existing devilish order.
So to bring some relief to the unhappy lives of these courageous honest souls,
the jurists have opined that for his rightful dues what a person may have to
pay to the dishonest officials of a corrupt order based on falsehood, with deep
disgust, is not bribe in its true sense, And Allah willing such a person,
involved in it under great duress, shall not be called to account for it in the
life Hereafter. Doesn't it demand our utmost endeavours to establish the Divine
Order at all costs, in place of this Satanic Order?
[next]
12.
ABSTINENCE FROM THE DOUBTFUL
129. No’maan bin Basheer
reports the Prophet to have said, "The permitted is obvious and so is the
prohibited. But between these two there are something's that are doubtful. So
whoever abstains from the doubtful shall all the more refrain from the
manifestly prohibited ones. But he who dares perpetrate the doubtful is most
likely to fall into the obvious mortal sins. And disobedience is the sanctuary
of Allah (to which entry is strictly prohibited, rather even a casual
encroachment is a heinous crime). The animal grazing very close to the prohibited
area is most likely to inadvertently venture into it". - Bukhari, Muslim
Exposition: What the Prophet means is this that there are things whose
permitted or inhibitory nature is not clear. Since same aspects of them appear
permitted and others prohibited, a believer abstains from them. Apparently one
who runs away from the doubtful, cannot resort to the manifestly prohibited. On
the contrary, one who takes to the doubtful not-withstanding their prohibited
aspects, must be emboldened to advance further and end up in the area of the
definitely prohibited. And this is a very dangerous state of man's mind. The
infirmity may be his undoing.
130, 'Atiyah Sa'di reports that
the Prophet said, "No one can be counted among the Godfearing group of
Allah's servants until he abstains from the harmless for fear of falling into
sin". - Tirmizi, Atiyya As Sa'di
Exposition: What has been brought out in this report is that the person who
abstains from the permissible (not sinful but bordering on the prohibited and
sinful), is mighty afraid of frequenting this borderline area, dreading all the
time an accidental slip and fall into the deep ravine of sin. This is that
state of mind (constant fear of falling into sin accidentally) which is known
in Shariah as Taqwa or piety, and such a careful person is a really Muttaqi
(pious) person. The Quran, where it means to restrain men from violation of
divine edicts does not say, "Do not cross these limits" but in much
more guarded manner it says, "These are the limits (set by Allah),
approach not nigh there to ". (Q. 11:187)
[next]
V. SOCIAL RELATIONS
1.
NIKAH (MARRIAGE CONTRACT OR WEDLOCK)
131. Abdullah ibn Mas'ood
reports the Prophet to have said, "O ye young men! Whoever of you has the
wherewithal for it (can afford maintenance of a family) shall enter into
wedlock since it keeps the gaze low and protects the genitals (restrains the
eye from wandering and guards against illicit sex). But one who is lacking in
the means should take to fasting from time to time to keep in check the headstrong
sexual urge". - Bukhari, Muslim
132. The Prophet said,
"Man makes a woman his partner in life on the basis of four distinguishing
features: On the basis of her wealth, her high birth, her physical charms and
her godliness. So try to seek one superior in righteousness and piety. Your
relationship (through-marriage tie) may be blessed with success". -
Unanimous, Abu HuraÃrah
Exposition: The report analyses the motive behind matches. Some men greedily
look forward to enjoy life with the riches their would-be wife will bring and
fall for her trappings, blissfully ignoring other more important
considerations. Others are overawed with the distinction of her high birth and
would give anything to win over a noble lady. Yet others are enamoured of good
looks and are hell-bent on winning the hand of a charming female of human
species. The glamour overshadows the traits of her character and
accomplishments. And lastly a sober minded person seeks a partner in life known
to be religious-minded and of an upright character.
But the Prophet approves for a believer to look for piety and virtue on a
preferential basis. The reason for this preference is not far to seek. A
wealthy woman, usually haughty, comes to look down on her husband, not blessed
like her with riches and paraphernalia of a life of luxury she is used to since
birth. It is all the more true of a lady of high birth marrying a man of humble
birth. She is never tired of boasting of her high placed noble ancestors. The
husband is humiliated. And beauty of form and face is the worst asset of a
partner, if she is bereft of other redeeming features. Pride accompanies pretty
looks and women‘s unsatiable thirst for appreciation and praise. The trial
becomes worse if the husband is not even 'Mr. plain-features' not to say the
prince charming of her dreams. So life is rarely enviable with a rich so called
high born or glamorous lady if piety and upright character are wanting in her.
A lady with none of these distinctions but endowed with piety and virtue can make
life a bliss for the husband.
If however, other qualities, wealth, nobility and physical charms accompany
Taqwa or moral excellence, a rare combination though, is gift for which man
cannot thank Allah enough.
133. Abdullah Ibn 'Amr reports
the Prophet to have said, "Do not marry women for their good looks. May be
their beauty becomes the cause of their own ruination. Nor enter into wedlock
with them for their riches. It is possible their wealth prompts them to
transgression and rebellion. A righteous black slave girl is superior to a lady
of high birth with a fair complexion". - Muntaqa, Abdullah bun Amr
134. The Prophet said,
"When there comes to you a suitor, (seeking the hand of one of your
daughters or sisters) whose good looks and moral character you approve of, do
not reject his offer. lf you refuse him there will be great tumult and (moral)
corruption in the world. - Tirmizi
Exposition: This tradition supports the preceding one. The Prophet stressed
from every angle a man's of woman‘s religious devotion and moral rectitude. lf
these are ignored in favour of worldly goods and nobility of birth, the values
in a Muslim society shall go topsy-turvy. Those who become so materialistic in
their outlook that their faith carries no weight with them and their trappings
are their only consideration, can hardly be expected to serve the cause of
their faith. This is the state of affairs in a Muslim society which the Prophet
has termed tumult and corruption.
135. Abdullah ibn Mas'ood says
that the Prophet taught us the Tashah'hud of Salat (prayer) as well as that of
Nikah (wedlock), Ibn Mas'ood after teaching us the Tashah'hud of Salat read out
the Tashah'hud of Nikah (wedlock) which is as follows: All gratitude and praise
are due to Allah alone. We seek His aid alone and implore Him alone for
forgiveness of our sins. And we seek refuge in Allah in the face of the evils
of our own selves. Whom Allah guides (and He guides only those who seek
guidance none can mislead. And whom He allows to stray (He doesn't allow to
stray save those who bargain for it) no one can lead to the right path. And I
bear witness to it that there is no god but Allah and I also testify that
Muhammad (S.A.W.) is the servant of Allah and His Apostle.
Then he read out three verses of the Quran which are as under:
1. O ye who believe! fear God as He should be feared and die not except in a
state of /slam. - Al Quran 3:102
2. O, mankind! Reverence your Guardian Lord Who created you from a single
person, created of like nature his mate, and from them twain scattered (like
seeds) countless men and women, - reverence God through whom you demand your
mutual (rights), and (reverence) the womb (that bore you): for God ever watches
over you. - Quran 4:1
3. O ye who believe! Fear God and always say a word directed to the Right: that
he make your conduct whole and sound and forgive your sins. He that obeys God
and His Apostle has already attained the highest Achievement. - Tirmizi, Ibn
Mas'ud
Exposition: This is the Khutbah (sermon) delivered at the time of Nikah
(wedlock) or bringing a man and woman together to enter a sacred covenant
making Allah and His servants witnesses over it.) What is meant by introducing
it here is that Nikah or marriage contract is not just an occasion for
jubilation. Rather it is a sacred contract between a man and a woman who by
mutual consent have become life partners and helper of each other.
And at the time of entering this contract both Allah and His servants are made
witnesses to it. The Quranic verses clearly point out that if there is
violation of the terms of the contract by either party and no effort is made to
pull on in a spirit of accommodation, they will invite divine wrath making them
deserving of torments in hell, In all the three verses of the Quran the believers
have been addressed and instructed to protect themselves from Allah's wrath.
[next]
2. MAHR
(DOWER) & WALEEMAH (MARRIAGE FEAST)
136. The Prophet said, "Of
the terms and conditions the fulfilment of that which makes for you permitted
the private parts of your wives (make sexual intercourse lawful) Mahr deserves
priority". - Bukhari, Muslim, Uqbah bin A'mir
137. 'Umar bin Khattab said,
"O ye people! Do not resort to exaggeration in fixing the Mahrs (dowers)
of women. For, if it had been a mark of nobility and social dignity and an act
of piety in the sight of Allah, the Prophet of Allah deserved it most. But I do
not know if the Prophet ever gave any of his consorts more than twelve Ooqiyah*
of silver as dower, Nor any of his daughters was married off for more than that
amount of Mahr'. - Trimizi, Umar bin Khattab
Exposition: What 'Umar wanted to impress upon Muslims was that people as a mark
of pride of nobility fixed very high Mahrs (Dowers), payment of which was
beyond their means, and became a thorn in their flesh. So he wanted to stop
Muslim families and Muslim societies from such bragging (showy acts),
instructing them to take to simplicity in life, putting before them the example
from the life of the Prophet.
An Ooqiyah is equivalent to about 110 grams of silver. The Prophet himself
married or gave his daughters in marriage for only 12 ooqiyah of silver as
their mahr and no more. And this is a model for his Ummah to put into practice.
As for the Mahr (Dower) of Umm-e-Habibah which was much higher, it was by Najashi
(Negus) of Abyssinia and it was he who paid it on Prophet's behalf. Nikah took
place by proxy.
--------------
1. Ooqiyah: The compiler of this book puts an ooqiyah to 110 grams of silver
(about 10.5 totals-Indian weight now obsolete). This is an old world weight met
without in the books of that period. Those who have tried to fix or calculate
its exact weight in our own day weights differ widely. I. A. weight of varying
magnitude, in Egypt 37. 44gms. Aleppo 310gms., Jerusalem 340gms. and Beirut 213.3gms.
Arabic, English (Tafheem-ul-Quran)
2. Ooqiyah: The name of a weight 3.25 totals or about 35 gms.
3. Ooqiyah: 40 drachmas (1 drachma=3.71 gms). So one Ooqiyah=122.48 gms
calculated according to another finding:
Ooqiyah 40 drachma 40 drachma = 120 gms.
It is however not known with certainly which particular Ooqiyah, that of Iran,
Syria or Palestine, was current in Arabia the seventh century Translator.
138. Uqbah Ibn reports the
Prophet to have said, "The best mahr is that which is easy to pay". -
Nail-al-Autar
Exposition: Heavy dower creates great complications in family relations. The
wife wants separation and so does the husband. Yet divorce is difficult since
payment of dower becomes a hitch being beyond the husband‘s means. And life
becomes hell for both the parties under extremely strained relations.
139. The Prophet said,
"The worst feast is that Waleemah feast to which only the rich are invited
and the poor ignored. And one who did not accept the invitation to Waleemah
feast disobeyed Allah and his Apostle. -Bukhari, Muslim, Abu Hurairah
Exposition: This report tells us that Waleemah is a Sunnah (way of the Prophet)
and the Waleemah feast to which only the wealthy are invited and the poor kept
out is a bad Waleemah feast. Also turning down the invitation to a Waleemah
feast is against the Sunnah of the Prophet.
140. 'Imran bin Hussain reports
that the Prophet has prohibited us from accepting the invitation to a feast
arranged by transgressors. - Mishkat
Exposition: A transgressor is a person who violates the divine injunctions and
the teachings of the Apostle of Allah with impunity, making no distinction
between the permitted and the prohibited. How can the devotees of faith honour
a person by accepting the invitation to his feast, knowing that he heaps
insults on the faith? The enemy of a friend can not become a friend. However,
the Islamic morals and polite social manners of a believer demand that such an
invitation be turned down as a well-wisher and with a civil tongue.
[next]
3.
OBLIGATIONS TO THE PARENTS AND THE RELATIVES
141. Somebody asked the Prophet
saying, "O Apostle of Allah Who deserves my affection and service most?
The Prophet said, "Thy mother," He again asked, “Who after
her"'? The Prophet replied "Thy mother". He repeated his query a
third time, "Who comes next in order?" Who after her?" The
Prophet replied "Thy mother," However when the Questioner enquired of
him the fourth time, the Prophet said, "Thy father and other relatives of
thine in order of merit". -Bukhari, Muslim, Abu Hurairah
Exposition: This tradition of the Prophet reveals to us that the position of
the mother is superior to that of the father. The Qur‘an also confirms it. In
Surah Luqman (31) Allah says; We bestowed in the past wisdom on Luqman;
"Show (thy) gratitude to God". (Q 31:12) And immediately following it
Allah said, "And We enjoined on man (to be good) to his parents. In
travail upon travail (for nine months) did his mother bear him, and in years
twain was his weaning". (Q.31:14) it is for this reason that the 'Ulama
have opined: "Where paying respect, decorum and decency are concerned, the
father is more deserving of them. But from a consideration of service, it is
the mother that must receive the greatest attention."
142. The Apostle of Allah said,
"May his nose come down to dust (he may be brought low or disgraced). This
he repeated thrice. People (around) asked him, "Who may be disgraced O
Apostle of Allah?" The Prophet said, the person who found his parents in
their old age, one of them or both, and did not serve them in order to enter
heaven". - Muslim, Abu Hurariah
143. The Apostle of Allah said,
has prohibited you ill-treatment of parents, burying your daughters alive and
greed and niggardliness. And He disapproves of your idle talk (the habit of)
too much questioning and squandering your wealth".
Exposition: Too much questioning means unnecessary probing. It does not mean
that man should not ask what he does not know. Rather, he should not go on
questioning unnecessarily to probe into things that have no use to him. One
example of such questioning and probing is that of the Israelites regarding the
cow they had been ordered to sacrifice. They worried Moses with their foolish
questions. And even today those who are averse to a religiously regulated life engage
themselves in such futile questioning.
144. Abu Usaid says, “While we
were sitting with the Prophet, a person from the tribe of Banu Salimah came to
him. He said, "O Apostle of Allah! ls there any right of the deceased
parents that l can fulfil?" the Prophet said, "Yes, Pray and ask
forgiveness for them. Execute the permitted will left by them. And treat kindly
and serve those related to your parents. And honour and entertain their friends
(when you meet them)". - Abu Da'ood
145. Abu-al-Tufail reports that
he saw the Prophet at Jiranah. While he was distributing meat, a woman came to
him. And when she approached him, he spread out his sheet for her and she sat
down on it. At this juncture I asked people about her and was told that she was
his mother who had suckled him". - Abu Da'ood, Abu Tufail
146. Asma, daughter of Abu Bakr
says, "During the period of truce between the Quraish and the Muslims,
(Treaty of Hudaibiyah), my mother (foster mother) came to me. She was a
polytheist (had not accepted Islam yet). I said to the Prophet, "My
(foster) mother has come to me and asked me for help. May I give her
something?" He said, "yes. Treat her benevolently". Bukhari,
Muslim, Asma bint Abu Bakr
147. The Prophet said,
"Doing a good turn to blood relation is not love and kind treatment of the
first order. Perfect love and regard of the relatives is that when they cut
themselves off from you, you maintain your- relations with them and give them
their due." - Bukhari, Ibn 'Umar
Exposition: Return visits and exchanges of gifts is not an ideal form of
affectionate treatment, particularly on the part of blood relations. Meeting
them and doing them a good turn smiling in return for their boycott and
behaviour is what is expected from a believer. But it takes piety of a very
high order to accomplish it.
148. A certain person told the
Prophet, "O Apostle of Allah! I have some relatives and my obligations to
them. But they maltreat me. I put up with them with dignity and forbearance but
they are rude and rough to me". The Prophet said, "If you are as you
have stated, it is as if you were blackening their faces and Allah shall always
stand by you against them, so long as you persevere with it patiently".
Muslim, Abu Hurairah
[next]
4.
OBLIGATION TO THE WIVES
149. Hakeem Ibn Mu'awiyah
reports from his father Mua'awiyah that he said, "l asked the Apostle of
Allah about the obligations of a husband to his wife". He said. "They
are that you should feed her when you eat, and cloth her when you yourself put
on clothes. You should not strike her on the face, nor curse her. And in case
of (temporary) boycott due to strained relations, it should be limited to the
four walls of your house. (Publicity and propaganda are not allowed)".
Exposition: What the Prophet meant was that she should be accommodated in
keeping with your own standard of living. Your treatment of her should be
dignified and benevolent. In case of disobedience and mischief on her part,
according to the Quranic injuctions, you should in the first stage try to
gently instruct and correct her. But if she persists with her uncompromising
attitude you should seclude her (from your bed). But it should be strictly
between you two and not noised abroad. Even if this second measure fails to
mend her, gentle beating may be tried but care should be taken that her face is
not struck and her body receives no wounds or fractures.
150. Laqeet bin Sabrah says
that he complained to the Prophet about the foul tongue of his wife. He advised
me to divorce her. I told him that I had children by her and we have been
living together for such a long time. To this he replied, “Instruct her. lf she
has the capacity to accept sound advice she would accede to you. And beware.
You should not beat her as you thrash your slave girls". -Abu Da'ood
Exposition: The concluding sentence of the tradition should not be misleading
to anyone. It does not mean that the slave girls should be given a sound
beating and wives spared. However, there must be some distinction between the
two. The slave girl too should not receive the inhuman treatment of the days of
Jahiliyah at your hands and the life partner deserves much better regard.
151. The Prophet said, "O
ye people do not beat the slave girls of Allah (your wives). After some time
Umar came to him and complained that women had become extremely bold and daring
(in confronting their husbands). Once they had spared the rod at his bidding.
The Prophet allowed the husbands this corrective measure (as some women are so
illnatured that they would not listen to reason and mend their crooked ways
without corporal punishment. And there are extreme cases where even the last
resort fails to correct the daughters of Hawwa (Eve). But soon after women
thronged to the consorts of the Prophet, and complained of the ill treatment of
their husbands. The Prophet then declared, “So many of your women have
complained to my wives against their husbands. Those of you who are harsh in
treatment of their wives are not the better lot of you. -Abu Da'ood, Ayas bin
Abdullah
152. The Prophet said,: "No
believer should hate his wife. If some of her habits are unpalatable to you,
some others may be pleasing". -Muslim Abu Hurairah
Exposition: Lack of physical charms or shortcomings from any other aspect
should not prompt a person to seek separation on impulse. A sensible woman,
lacking in some respects, if given a chance, may yet hold her husband with her
other qualities and capabilities. No single factor responsible for abhorrence
should be allowed to ruin an otherwise happy home.
153. 'Amr bin Ahwas Jushami
reports that the Prophet in his harangue on the occasion of his last
pilgrimage, after praising and thanking Allah and exhorting the Muslims to good
deeds and eternal vigilance in the defence of their faith, said, "Listen
to me ye people! Treat your women kindly since they are prisoners with you. You
can take them to task only when they are guilty of disobedience openly. So when
it comes to this, seclude them from your beds. (If necessary) you can inflict
corporal punishment on them but not so grievous as to cause wounds (or
fractures). And if they come round and mend their ways, do not seek excuses to
oppress them. Listen! You owe something to them and they have certain
obligations to you. It is your due that they should not allow anyone to trample
your bed (illicit sex with other men) you do not like, nor allow anyone entry
to your house; whom you do not like. Listen. And your obligation to them is
that you feed and cloth them properly".
154. The Prophet said,
"When a person spends on his family (and other dependents) with a view to
the reward of the Hereafter, it becomes Sadaqah (Charity). for him". -
Unanimous, Abu Mas'ood Badri
155. The Prophet said, "To
become a sinner it is enough for a man to ruin the lives of those whom he feeds
(supports). - Abu Da' ood, Abdullah bin 'Amr
156. Abu Hurairah reports that
the Prophet said, "A person having two wives and not maintaining balance
between them in relation to his obligations to them, will come on Doomsday with
only half of his body, the other half absent". - Tirmizi , Abu Huraira
Exposition: He will come only with half his body, because the wife whose rights
he did not respect was also a part of his body. He had cut off that half of his
body and left it behind in the world. How could he have the whole body with him
in the next world?
[next]
5.
WOMEN'S OBLIGATIONS TO THEIR HUSBANDS
157. The Prophet said, "A
woman praying five times a day (regularly and punctually), fasting during the
month of Ramadhan, guarding her chastity and obeying her husband can enter
heaven through any gate she likes". - Mishkat, Anas
158. The Prophet was asked,
"Which wife is the best? He said. "The wife who delights (the eye of
her husband) when he looks at her, obeys him when he orders her and adopts no
posture about her own self and her belongings which are abhorrent to her
husband. - Nasa'i, Abu Hurairah
Exposition: Her belongings are those that her husband has entrusted to her care
as the mistress of the household.
159. Abu Saeed Khudri reports
that a woman came to the Prophet and we were sitting with him. She said.
"My husband Safwan bin Mu'attil beats me when I am praying and orders me
to break my fast when I am fasting. And he does not say his Fajr prayer until
the sun rises". Abu Sa'eed goes on to add. "Safwan was among those
present there and the Prophet asked him to explain his conduct in the context
of her complaint". He explained thus: "O Apostle of Allah! As about
her complaint about being beaten for praying, she recites not one but two
(long) surahs (in every rak’at or unit) and I restrain her from so doing".
The Prophet said, "One Surah is enough. "Safwan further explained,
"As for being compelled to break her fast, the truth of it is that she
goes on fasting (non stop, supererogatory fasts) and young as I am, I cannot
restrain myself (long enough without intercourse)". The Prophet said,
"No woman can fast (supererogatorily) without permission of her
husband." After that he accounted for Fajr prayer after sunrise, saying.
"We come of a family notorious for late rising (only after sunrise)".
To this the Prophet said, O Safwan! Pray when you wake up from sleep".
-Abu Da'ood
Exposition: The tradition brings out certain important facts worthy of careful
note by one and all.
1. The husbands have no right to stop their wives from saying obligatory
prayers. However, it is incumbent on a woman to have due regard for the needs
of her husband and should not make her daily obligatory prayers too long to
interfere with her normal household duties. As for the supererogatory prayers
she should not say them without permission of the husband, nor fast
surpererogatorily without his express leave. Promptly attending to his needs is
more important for her.
2. Safwan bin Mu'attil was a wage earner watering the fields of farmers during
the greater part of the night. Spending the nights in such hard toil and going
to bed in the early hours of the morning made waking up in time for Fajr
prayers (before sunrise) a difficult job. (Late-rising which he attributes to
the family trait appears to be due to the family occupation - hard work in
sleepless nights).
Safwan bin Mu‘attil is a high ranking companion and it is unthinkable about him
that he was careless about his early morning prayers (Fajr). It is most likely
that occasionally when he went to bed very late and nobody awakened him for
Fajr prayer, he could wake up only after sunrise, not saying his prayers in
time. It was for this reason that the Prophet asked him to say his Fajr prayer
whenever he woke up. Had he been careless about prayer and a regular defaulter
in the knowledge of the Prophet, he would have been wroth with him and
admonished him severely.
160. Asma' bint Yazeed says, 'I
was sitting with some girls of my own age when Prophet passed by us and greeted
us and said, "Abstain from disobedience to kind-hearted husbands." He
further added, "Some one of your gender has to wait long
enough at home with her parents to be picked up by a suitor. Then Allah sends
one to her, and after marriage she gives birth to his children. Then she gets
irritated on some (paltry) issue and says to her husband, "I never had a
moment of happiness with you. You never did a good turn to me.
161. Thauban reports that they
were on a journey with the Prophet when the following Quranic verse was
revealed: "And there are those who bury gold and silver and spend it not
in the way of Allah, announce into them a most grievous penalty On the day when
heat will be produced out of that (Wealth) in the fire of hell and with it will
be branded their fore heads, their flanks and their backs . - This is the
(treasure) you buried! for yourselves, taste ye then (treasure) ye
buried." (Q. 9:34-35) Some of us said, Amassing gold and silver has been
prohibited by this verse. lf we come to know which (previous) commodity is
good, we may think of collecting and treasuring it." The Prophet said,
"The best treasure is the tongue remembering Allah and the heart brimming
over with gratitude for Him and a virtuous wife who is great help to the
husband in his striving in the way of Allah". _ 1 Exposition: This
tradition tells us that remembrance of Allah with the tongue is approved and is
acceptable only accompanied by a thankful heart. And we also learn that the
wife who stands by her good husband patiently in trials and hardships, offers
her support to him in his striving in the way of Allah and does not become a
stumbling block in his progress - is a great gift of Allah". - Tirmizi
162. The Prophet said,
"Every one of you is a supervisor and protector and every one of you will
be questioned about those in his charge. Ameer (the head of a party or
government) is also a guardian and will be questioned about those under his
command and rule. And the husband is the guardian of his household and the
woman is the supervisor and keeper of her husband's house and his children. And
the servant is the protector of his master's property. Therefore every one of
you is a supervisor and protector and every one of you will be questioned about
those placed under his charge" - Unanimous, Ibn 'Umar
Exposition: The portion of the tradition pointing out the responsibility of
woman for her husband's house and his is relevant is this context. It also
tells us that the husband is not only responsible for the upkeep of his wife
but also for her belief and faith and her morals. But the woman's
responsibility has two folds. She is not only responsible for the supervision
of her husbands house and his belongings but specifically accountable for the
education and training of his offspring. The husband is mostly out of doors in
connection with earning their livelihood and the children are closer to their
mother and as such the dual responsibility of their supervision and education
and training rests with her.
[next]
6.
RIGHTS OF THE OFFSPRNGS
163. The Apostle of Allah said,
"Of all that a father gives to his children, the best gift is their good
education and training". - Mishkat, Sa'eed ibn al-'As
164. The Apostle of Allah said,
"Order your children to pray when they are seven years old. And when they
attain the age of ten, you can resort to corporal punishment to bring them
round to pay attention to prayer. At this age their beds should also be
segregated".
Exposition: The instruction given here to the Ummah in connection with the
upbringing of their children is of particular interest. Prayer is the most
important in the life of a believer next only to his belief. So on the
principle of first things first, the parents have been directed to teach the
way prayer is to be said, and to order them to start praying at the early age
of seven. However, if by the age of ten, any slackness or aversion is noticed,
more stringent measures than mere reminders or remonstration must be adopted.
It should be made very clear to them that their negligence or total lack of
interest in the matter of this most important devotional act (after belief) is
definitely intolerable. in view of the early signs of sex consciousness
manifesting themselves in children at this age, the instruction of the Prophet
is to separate their beds, distinguishes the heavenly wisdom and fore-sight of
the unlettered Prophet. He was far ahead of his own time when psychology and
human behaviour were things unheard and undreamt of, and took ordinary mortals
centuries to discover and demonstrate.
165. The Prophet said,
"After his death there is a stop to a person's good deeds. But there are
three sources through which reward is credited to his account even after he is
dead and gone. One of them is Sadaqah Jariyah or the continuing charities. The
second is learning and instruction that he leaves behind (for the benefit of
the coming generations). And the third is the virtuous offspring left behind by
him who pray (all their lives) for the forgiveness of his sins in the
Hereafter, - Muslim, Abu Hurairah
Exposition: Sadaqah Jariyah is a Sadaqah (charitable act) with continuing
benefit such as a source of supply of water for people, particularly in an area
of scarcity, or building a rest-house for the travellers or planting trees by
the roadside for shade and their fruit, or instituting a library attached to a
centre of religious learning, or building a mosque with attached maktabs and
madrasahs for early age instruction of believer's children. The second source,
open only to those gifted by Allah with wisdom and knowledge is to write books on
religious themes and allied services in the field of learning and knowledge
that are the crying need of their times. As long as people shall continue to
benefit by these benevolent gestures and philanthropic beneficence of a person,
the reward thereof shall also continue to be credited to his account.
The third benevolent act which is a twofold good, is his own progeny (sons and
daughters) whom he has imparted good education and training from an early age
and they become God-fearing and virtuous. So as long as these children live
their parents shall continue to receive the reward of their good deeds.
Moreover their goodness and sense of gratitude to their loving and beneficent
parents they must be praying too all their lives for their wellbeing in the life
Hereafter.
166. Abdullah ibn Abbas reports
the Prophet to have said, "The person who took over charge of an orphan
and made him share his food and other things, Allah granted his entry to heaven
a matter of certainly, unless he becomes guilty of an unpardonable sin. And he
who brought up three daughters or sisters under his (loving) care, and imparted
beneficial education and training to them persisting with it until such time as
they become independent of him (get happily married), Allah conferred the reward
of heaven on him as a matter of obligation. At this (announcement) somebody
asked him, there are only two (daughters or sisters) whom he patronises"?
The Prophet answered, "Two will also entitle him to the same reward".
Ibn Abbas goes on to say, "If they had asked him about one (it is most
likely) he would have given the same glad tidings for that too". And he
who has been deprived of this two good things, under Allah's will and
discretion, is assured of an abode in heaven", He was asked to name those
two good things and he said, "His two eyes". --Mishkat, Ibn Abbas
Exposition: The most notable thing mentioned in this report is that if a person
has been endowed with girls only in the offspring, he should not maltreat them
but should bring them up with all the loving care he can bestow on them. He
should embellish them with religious instruction and this kind and benevolent
treatment should continue until they get married and happily settled in their
new homes. One who complies with these instructions, the Prophet has given him
the glad tidings of entry to heaven. Similar is the case of a brother with
sisters of marriageable age and dependent on him. He should not regard them as
a vexatious burden in spite of evil whispers and promptings from among his own
people or others of petty nature, or real financial hardship to him and his
family. He should educate them and also teach them their faith and charming
manners. This should terminate only when they get married.
167. The Prophet said,
"The person to whom a daughter was born and he did not bury her alive
after the manner of Jahiliyah (Un-Islam), nor did he look down upon her, nor
meted out preferential treatment to boys in comparison to her, Allah will
reward him with heaven. - Abu Da'ood, Ibn Abbas
168. 'Ayesha reports, "A
woman came to me one day. She had two little girls with her. She had come to me
get something. I had nothing at the time save a single date (fruit). I gave it
to her and she divided it between her two daughters, cheerfully ignoring her ownself.
When the Prophet came to me after sometime, l told him about that woman and her
self-denial in favour of her two daughters". The Prophet said,
"Whoever was tried with daughters and he treated them kindly, they will
become a curtain shielding him from the fire of hell". -Bukhari, Muslim
Exposition: A person whom Allah gives daughters alone, they too are an
endowment, a gift from Him. He wants to see how the parents treat these girls
who are neither capable of adding to the family resources with their earnings,
nor can live long with them (parents) for service. And the finer sex becoming a
means of enhancement of the family's muscle power is out of question. If
inspite of these apparent disadvantages, they treat them affectionately, they
(the parents) have come out successful in their trial and the girls shall
become a recommendation in the matter of their salvation.
169. Nu'man bin Basheer
reports, "My father went to the Prophet and I was with him. He said,
"O Apostle of Allah! I had a slave and gave it to this son of mine".
The Prophet asked, "Have you given one (slave to every one of your
sons'"? He (my father) said, "No" then the Prophet said to him,
"Take the slave back from this son". According to another report he
Prophet said, "Have you meted out the same treatment to every one of your
sons"? He (my father) said, "No." To this the Prophet said,
"Fear Allah and practise equality in your dealings with them," My
father came home and took back this Sadaqah from the slave.
A yet another (third) report tells us that the Prophet said, "Then do not
make me a witness. I would not be a witness to injustice". A fourth report
says that the Prophet said, "Do you like that all the sons treat you
kindly"? My father said, "Yes". The Prophet said, "Don't do
it then". - Bukhari, Muslim
Exposition: This tradition instructs us that we should treat our progeny on
equal terms or it will be a grave injustice. Moreover, such preferential
treatment will create friction and those ignored shall nurse a grudge against
the father and favoured ones, rather sibling rivalry comes into lay in all such
situations of favouritism even if it is unwitting.
170. Umme Salmah reports “I
asked the Prophet, "Shall I be entitled to reward (from Allah) for
spending (my substance) on the sons of Abu Salmah. l cannot leave them to
wander about the streets, going from door to door, for, after all they are my
sons". The Prophet said, “Whatever you spend on them, you will be rewarded
for it. - Bukhari, Muslim
Exposition: Abu Salmah was the first husband of Umme Salmah. After his death
she was wedded to the Prophet. She had asked the Prophet about extending a
helping hand to her sons by Abu Salmah who had no one to support and look after
them.
171. The Prophet said, "I
and the withered woman will be like these two fingers of mine on Doomsday
(Yazeed bin Zari while relating this tradition pointed to his own index and
middle fingers). She is the woman who became a widow and not withstanding her
nobility and physical charms restrained herself from a second marriage for the
sake of her orphaned children until they part or die". - Abu Da'ood, 'Auf
ibn Malik
Exposition: This tradition related the case of a widow who has children and
despite fair chances of a second marriage, abstains from it for the sake of her
orphans who would otherwise be wasted for lack of support and proper care. The
young widow sacrifices herself (repressing her passions) and does existence
some how (leading a life without colour), guarding her modesty and chastity.
Such a woman will be the recipient of the unique honour of closeness to the
Prophet in the next world (as a compensation for her sacrifice).
172. The Prophet said,
"Shall I tell you about the best Sadaqah? It is (the support) of your
daughter that has been sent back to you and there is no one to feed her from
his own earnings". - Ibn Majah, Suraqah bin Malik
Exposition: There are cases where some girls, due to their ugliness or some
physical deformity or some other hitch like poverty of parents or lack of
education and culture, fail to catch a husband or get divorced. They themselves
helpless with none to come to their rescue save their parents. And if they
receive these rejected girls of theirs with open arms, it will not only be in
the fitness of things but a Sadaqah (a charitable act) worthy of reward by
Allah. And it is to this Sadaqah or good turn to one‘s own flesh and blood that
the Prophet has called our attention.
[next]
7.
RIGHTS OF THE ORPHANS
173. The Apostle of Allah said,
"I and the guardian of an orphan and guardian of other needy and helpless
shall be like this in heaven". And saying this he pointed it with his
middle and index fingers, keeping a little gap between them. - Bukhari, Sahl
bin Sa'd
Exposition: The Prophet encouraged people to help this most helpless class of
society and in greatest need of protection and support in other ways. He gave
them (the supporters of orphans) the glad tidings of nearness to him in heaven,
not only those coming to the aid of orphans but other types of helpless persons
like the sick, the disabled, the old and infirm and the like.
174. The Prophet said, "Of
the Muslim houses the best house is that in which there is an orphan and he or
she is treated kindly. And the worst of the Muslim houses is one in which there
is an orphan and he or she is maltreated. - Ibn Majah, Abu Hurairah
175. Somebody complained to the
Prophet about the hardness of his heart. The Prophet said to him, "Pass
your hand affectionately over the head of the orphan and feed the poor and the
needy". -Mishkat, Abu Hurairah
Exposition: The report tells us that the cure of an abominable state of man‘s
mind, hard-heartedness, lies in particularly taking to deeds of affection and
mercy, coming to the aid of the needy and the utterly helpless, meeting their
every need that is making their lives miserable. Passing one's hand
affectionately over the head of the orphan has been used figuratively and means
feeding, clothing and teaching them their faith and amiable manners.
176. The Prophet said, "O
Allah, my Lord and Cherisher! I adjudge most scared the rights of two weak
sections of society., the orphans and the women". - Nasa'i, Khuwailid bin
'Umar
Exposition: This style of expression of the Prophet is most impressive, whereby
he instructed people to respect the rights of the orphans and the women. In the
pre-Islamic world or the age of these two sections of society were the worst
oppressed groups. The orphans were maltreated and their rights were usurped.
Similar was the condition of women in their society. They had hardly any
rights. not even ordinary human rights, and were treated like chattel.
177. A certain person came to
the Prophet and said to him, "I am indigent, having nothing of the worldly
goods and (at the same time) guardian of an orphan (with property of his own).
(May I under these conditions take my own subsistence from his
substance"?) The Prophet said, "Yes, you can take it from the
property of the orphan under your care, provided you do not resort to
extravagance and are very quick with it. Nor should you manipulate it so as to
soon have property of your own". - Abu Da'ood
Exposition: The guardian of an orphan if he is well-off, according to the
Quran, should take nothing from his ward's property for himself. But in case he
is resourceless and the orphan has property of his own, the guardian for his
services of bringing him (or her) up under his care, his education and
training, looking after his property and improving it, can charge to it his own
remuneration within reasonable limits only. But it would not be permissible for
him to devour the property of the orphan before he comes of age and can take
charge of it. Neither can he utilize the property under his management to
create one for himself also. Those who are dishonest and heedless of Allah's
wrath, through clever mavoeuring make the orphan's property their own long
before he is able to handle it himself. In other cases they squander it,
devouring it long before their poor wards become major and can get out of their
clutches.
In Surah Nisa' (Q.Chp.4) Allah has given the same injunctions that have been
related in the tradition. The Quran says:
But consume it not wastefully, nor in haste, against their growing up. If the
guardian is well off, let him claim no remuneration . But if he is poor, let
him have for himself what is just and reasonable. (Qur'an 4:6).
178. Jabir reports that he
asked the Prophet, "On what grounds I can beat the orphan under my
guardianship"'? The Prophet said, "The same for which you can beat
your own progeny. But I warn you against making property for yourself at his
cost. -Mu'jam Tabrani
Exposition: A person can beat his own progeny for the sake of their education
and training, also their discipline, Similarly, the orphan can be beaten to
teach him his religion, and good manners. Beating children off and on
unreasonably is against the way of the Prophet. Moreover beating an orphan is a
great sin.
[next]
8.
RIGHTS OF THE GUEST
179. The Prophet said, Those
who believe in Allah and the Doomsday must honour their guests. - Bukhari,
Muslim, Abu Hurairah
180. The Prophet said,
"Those who believe in Allah and the Last Day, should entertain their
guests. The first day is that of entertainment with special attention, when the
guest should be treated to the best vituals that the host can provide (of
course within his means). And hospitality is for three days (it is not,
however, morally binding on the host to maintain the first day's standard of
entertainment for the guest on the second and third day also), And after three
days whatever the host does for the guest will be Sadaqah from him. And it is
not proper for the guest to prolong his stay until the host becomes hardpressed
and harassed (because of the lack of means to entertain him). - Bukhari;
Muslim, Khuwailid bin 'Umar
Exposition: This tradition has instructions for the conduct of the host as well
as the guest. The host has been directed to entertain his guest which is not
limited to feed him sumptuously but also demands that he should greet him with
open countenance, and look to his other needs and comforts besides spending
sometime with him so that he may not feel neglected or, bored due to
loneliness. And the guest has been instructed that when he visits any one, he
should avoid becoming vexatious to his host by his prolonged stay. A report of
Muslim further elucidates this tradition in which the Prophet said, "It is
not permitted to any believer to stay with his brother (as his guest so long)
that he becomes distressing to him". People asked him, "O Apostle of
Allah! How can he distress him"? The Prophet said, "By prolonging his
stay indefinitely when the host is left with nothing to entertain him".
[next]
9. THE
RIGHTS OF THE NEIGHBOUR
181. The Prophet said, "By
Allah! He is bereft of belief (repeating it thrice)". He was asked,
"O Apostle of Allah! Who is bereft of belief"? The Prophet said,
"He whose neighbours are not immune from his harassment". - Bukhari,
Muslim, Abu Hurairah
182. The Prophet said,
"Jibril (Gabriel) kept regularly stressing upon me kind treatment of the
neighbour until I came to think that the neighbour shall be made the inheritor
of his neighbour. - Unanimous, 'Ayeshah
183. Ibn Abbas reports that I
heard the Prophet saying, "He is not believer who gorges himself with food
while his next door neighbour goes to sleep hungry". - Mishkat
184. The Prophet said to Abu
Zarr, "O Abu Zarr! When you prepare broth, add some more water to it to
look after the needs of your neighbours". - Muslim
185. The Prophet said, "O
ye believing women! None of you should despise anything in offering as a gift
to your neighbour. Offer it even if it is a goat's hoof." - Bukhari,
Muslim, Abu Hurairah
Exposition: It is generally the mentality of the women that they abhor sending
petty gifts to their neighbours. They want to impress them by sending something
above the ordinary. That is why the Prophet has directed not to hesitate
sending ordinary gifts to them. And if such gifts are received from neighbours
they should be thankfully received, neither despised nor criticised.
186, ‘Ayeshah reports that she asked
the Prophet, "I have two neighbours. Which of them is more entitled to my
gifts"? The Prophet said, "The neighbour whose door is closer to your
own door".
Exposition: The circle of neighbourhood extends to forty houses around, and the
one whose door is nearest to one’s own door deserves greater attention (both in
regard and service in need).
187. The Prophet said,
"Whoever likes that Allah and His Apostle should love him, should, when he
speaks, utter only truth, and when something is entrusted to his care, he
should return it to its owner intact. And he should treat his neighbours
kindly". - Mishkat, Abdul Rahman bin Abi Qarad
188. Somebody reported to the
Prophet that such and such woman is very much given to supererogatory prayers,
supererogatory fasting and is generous in the matter of Sadaqah. And she is
well known for these good deeds. But she is also the cause of distress to her
neighbours with her rather foul tongue". The Prophet said, "She shall
end up in hell". That same person said again, "O Apostle of Allah! It
is said about such and such woman that she does not strive much by way of
supererogatory prayer and fasting but gives away pieces of cheese as Sadaqah.
But she has no such evil reputation as vexing her neighbours with her tongue
(has no foul tongue). The Prophet said, "She will be rewarded with an
abode in heaven". - Mishkat, Abu Hurairah
Exposition: The first woman shall go to hell since she violated the rights of
the servants of Allah. It is the right of the neighbour to remain in peace at
the hands of the neighbours. She failed in this duty to the neighbours and did
not ask them for forgiveness during their life time. She must be consigned to
hell under the unchanging Divine Law of Retribution.
189. The Prophet said,
"The first two persons appearing before the Divine Court of Justice, on
Doomsday, shall be two neighbours". - Mishkhat, Uqbah bin 'Amir
Exposition: The first case of (the violation of) the rights of the servants of
Allah being put up for hearing on the Day of Reckoning is a clear indication of
their great importance, having priority in the sight of Allah even over those
of His own. And among the servants of Allah, neighbours have a degree of
priority over the general run of people around us. The two parties in this case
must be neighbours who wronged and oppressed each other (or at least one of
them was the tormentor). So their case becomes all the more serious and hence
the first to be put up for hearing and decision. It is enough to send a shudder
down our spines when taking stock of our own behaviour with our neighbours?
[next]
10. THE
RIGHTS OF THE NEEDY AND THE INDIGENT
190. The Apostle of Allah said,
"Allah, the Mighty and Exalted will say on Doomsday, "O son of Adam!
I asked thee for food but thou didst not give it to Me". The person (thus
addressed) will say, "O my Lord and Cherisher! How could I feed Thee when
Thou art the Cherisher of the worlds“’? Allah will say to him, "Dost thou
not know that such and such of My servants asked thee for food but thou didst not
feed him? Dost thou not know if thou had not fed him, thou wouldst have found
it here with Me". "O son of Adam! l asked thee for water, but thou
didst not give it to Me". The person (interrogated) will say, "O my
Lord and Cherisher! How could l give Thee water to drink when Thou art the
Cherisher of the Worlds"? Allah will say to him, "Such and such of my
servants asked thee for water but thou didst not give it to him. Hadst thou
given it to him, thou wouldst have found it here with Me". - Muslim, Abu
Hurairah
Exposition: This tradition brings to light the fact that feeding the hungry and
giving water to the thirsty is worthy of great reward. It is a means of getting
closer to Allah.
191. The Apostle of said,
"The best Sadaqah (a charitable deed) is to feed a hungry person to his
entire satisfaction". - Mishkat, Anas
192. The Apostle of Allah said,
"Do not turn away a beggar from your door empty-handed. Let it be a burnt
hoof, if there is nothing else that can be given to him". - Mishkat
Exposition: Offering something to a beggar, however paltry, is better than flat
refusal. Giving to the beggar at your door the least little bit that you are
able to spare at the moment will be some consolation to both the giver and the
receiver. The last resort is a kind word and an apology from you for your
inability to help him. Turning him away from your door without it, or worse
still, a harsh word, would be hard hearted-ness. The beggar usually brings in
Allah, the Lord of bounties, as intercessor, putting his request to you in His
name. So you should have regard for this fact to avoid displeasure of Allah.
193. The Prophet said, "An
indigent and needy person is not he who goes (begging) from door to door and
returns with a morsel or two, but the really indigent and needy are those who
do not possess enough to meet their needs (and yet refrain from begging).
People are unable to discern their lack of means (from their outward calm and
dignified demeanour), and hence fail to approach them with Sadaqah being used
to those begging importunately which these self-respecting servants of Allah
can never bring themselves to. - Bukhari; Muslim
Exposition: Through this tradition the Muslim Ummah has been instructed that
they should look for those poor and needy persons who though badly stricken by
chill penury their sense of self-respect, dignity and honour does not let them
reveal their real miserable condition to any one. They neither adopt postures
of meekness nor stretch their hand like professional beggars.
Searching out such really poor self respecting persons and helping them
(secretly) is an act of charity of a very high order.
194. The Prophet said,
"The person striving to promote the interests of the windows the indigent
and the needy is like one who fights in the way of Allah, and like one who
stands before Allah the whole night and is not tired and like the fasting
person who does not eat during the day". - Bukhari, Muslim, Abu Hurairah
[next]
11. THE
RIGHTS OF THE SERVANTS
195. The Prophet said,
"The right of the slave is this that he should be fed and clothed and
charged with work according to his capacity". - Muslim Abu Hurairah
Exposition: The word used in the Arabic original is Mamluk which means slave,
both male and female. Slavery was an accepted institution and like so many
other (Un-Islamic) societies, the activities of the Arab society would have
come to a standstill without this active section of miserably toiling men and
women. They were neither properly fed nor clothed and forced to drudge like
beasts of burden -even worse. At the advent of Islam this oppressed class was
present in Arab society, doing existence at sub-human level but running the
machinery smoothly to the entire satisfaction of the masters. Show of
dissatisfaction or attempt to run away meant inhuman torture, even losing life.
The Prophet was sorely grieved and he and his companions did all that was in
their limited power to lessen the oppression and tyranny and relieve the pain
and anguish around him. Any attempt at abolition of slavery would have wrought
havoc with the existing world-wide social order. So he instructed the Muslim
society to treat their brethren in their charge at the human level, to feed
them what they ate and clothe them with the clothes they themselves put on. And
also that they should take work from them according to their capacity. In case
it was beyond that limit readily offering a helping hand was also emphasised.
Their emancipation as an act of charity as also as an expiation for so many
major sins was another means of their release from bondage.
Similar treatment should be meted out to the permanent (salaried regular
employees), servants who stay with the master day and night. The treatment the
servant should receive is vividly brought out by the report of Abu Qulabah, a
companion. Abu Qulabah says that a certain person went to the companion of the
Prophet, Salman Farsi, when he was a governor; He saw that he (the Governor of
a large Muslim territory) was kneading dough. He asked him, "What is that
you are doing"? (Why was he engaged in that household chore)? Salman said
to him: "I have sent out my servant on an errand. So I did not like to
burden him with two tasks, running an errand and doing household chores at one
and the same time".
196. The Apostle of Allah said,
"The salve girls and salves are your brethren whom Allah has given you
(for service). You should feed and clothe them as you feed and clothe
yourselves, and should not take work from them beyond their capacity. And if
you have burdened them with tasks too much for them, you should give them a
helping hand in it". - Bukhari, Muslim, Abu Hurairah
197. The Apostle of Allah said,
"If the servant of any one of you cooks food for him and serves it to him,
he should invite him to partake of it with him at the same table. For, it was
he who had to put up with the heat and smoke (of the hearth). But in case the
food is not sufficient for both of them, he should give (something) from
it". - Muslim, Abu Hurairah
198. Abu Bakr Siddiq reports
the Prophet to have said, "One, who misuses his authority over his slave,
shall not enter heaven". The people (around) asked him, "O Apostle of
Allah! Have you not told us that orphans and slaves in this Ummah (of our) will
be far greater in number than in other Ummahs“? The Prophet said, "Yes, (I
have told you that.) So treat them like your own children and give them the
same food that your eat". -Ibn Majah
199. The Prophet gifted Ali a
slave and said to him, Do not beat him, for I have been Prohibited to beat
those who pray. And I have seen him praying". - A Mishkat, Abu Hurairah
[next]
12. THE
RIGHTS OF THE FELLOW TRAVELLER
200. The Prophet of Allah said,
"The chief (ruler) of the people is one who serves them. One who excels in
the service of his people, no one can outstrip him save through
martyrdom".
Exposition: The person who has been travelling with a caravan, should serve the
fellow travellers and look to their comforts in every possible manner. It is an
act worthy of great reward. Only laying down one's life in the way of Allah can
entitle a person to greater reward (than service to fellow travellers).
201. Abu Sa'eed Khudri reports
that once while we were on a journey, a certain person driving a camel, came to
the Prophet and looked around. The Prophet said, "He who has an extra
mount, should give it to one who has none, and those having more food than they
need, should give it to those who have none", Abu Sa'eed Khudri goes on to
say, "The Prophet named many forms of worldly goods in this context until
we came to understand that none of us had any right to anything in his
possession more than his own bare needs". - Muslim
Exposition: The person who came to the Prophet and looked about but said
nothing was needy and wanted that those present there should extend a helping
hand to him. However, his self-respect did not allow him to beg for help.
202. The Apostle of Allah said,
"Some camels are satan‘s share and so are some houses. I have seen Satan's
camels. One of you comes out with a large number of shecamels whom he has
fattened. He passes by a brother of his without a mount but does not offer him
a lift on one of his spare animals. As for Satan‘s houses, l have not seen
them".
Exposition: Satan's houses mentioned here, are those built by people without
need, only to show off their opulence. The Prophet had not seen such houses
because at that time such showy houses had not been built in Arabia. However,
in later periods, our ancestors saw them and we in our own time find them
sprawling everywhere.
This craze for show of wealth and an equally insatiable thirst for fame, has
manifested itself in every age. The Quran tells us that people in the distant
past, like Thamud at great cost and effort, carved them out of solid rocks for
which they had no use save show of cultural splendour and their unrivalled sculptural
skill in that age. Later Egyptians built Ahrams or breath-taking pyramids, the
resting places of their demi-god rulers to demonstrate their grandeur as well
as their own marvellous achievement in architecture in the form of these grand
mausoleums. They too are Satan's houses.
In our own times too, the governments and the moneyed ones build grand showy
buildings everywhere, five star hotels, grand stadia, high towers (Eiffel),
even revolving turrets, sky-Scrapers, all Satan's houses, while teeming
millions of the deprived sections of society can never have a roof over their
heads.
203. Mu'az reports, "We
went out for a Ghazwah (armed struggle in the way of Allah). (While camping)
people (unwittingly occupied large a space) and did not leave enough room for
others to move about freely, even barring passage at places. The Prophet sent
some one to announce on his behalf that those who make the place crowded or
block the passages shall deprive themselves of the reward of Jihad. - Abu
Da'ood
Exposition: The tradition tells us that the mujahids had occupied larger spaces
for their own stay which resulted in narrowing of passages between enclosures
(tents). So' the Prophet had it proclaimed that those who had given up the
comforts of their own houses and were out on a sacred mission in the way of
Allah, should not seek spacious enclosures for themselves but only to the
extent of their bare needs so that their companions are not inconvenienced for
want of space for themselves or open passages to move about.
[next]
13.
VISIT TO THE SICK
204. The Apostle of Allah said,
"Allah, the Mighty, Supreme, will say on the Day of Judgement, "O son
of Adam! I was sick and thou didst not visit Me (to enquire about My health).
He will say, "O my Lord and Cherisher! How could I enquire about Thy
Health, when Thou art the Lord and Cherisher of the worlds"? Allah will
say to him, "Dost thou not know that such and such of my servants fell ill
and thou didst not visit him. Hadst thou visited him (in his sick-bed) thou
wouldst have found Me near him". - Muslim, Abu Hurairah
Exposition: Visit to the sick is not a casual and formal visit to a sick person
and asking about his health. Rather, the real meaning of this visit is that the
visitor should also see to it that in case there is little that is being done
by way of proper treatment due to lack of means, he should arrange for it. And
if he (the patient) has the capacity to meet the expenses of medication, but
there is no one to look after him, something should be done to meet the need of
nursing and running petty errands in this behalf.
205. The Apostle of Allah
instructed us, "Visit the sick, feed the hungry and manage release of the
prisoner". - Bukhari, Abu Musa
206. A Jewish boy used to serve
the Prophet. When once he fell ill, the Prophet went to visit him. He sat near
the head of the (sick) and asked him to enter the fold of Islam. He looked
towards his father, standing close by. He (the boy's father) said to the boy,
"Do as Abul Qasim (Muhammad Sallallahu Alaihi Wasal'lam) bids you".
So he accepted Islam. After that the Prophet came out of his house saying,
"I am grateful to Allah that He saved him (the Jewish boy) from the fire
of hell". - Bukhari, Anas
Exposition: Friends and foes alike were acquainted with the pure, sweet and benevolent
nature of the Prophet. All the Jews were not hostile to him. The Jew mentioned
in this tradition had personal contact with the Prophet and as a token of good
will, had sent his son to serve him (the Prophet).
207. Abdullah Ibn Abbas says
that to sit quietly when visiting a sick person (not to trouble him with hubbub
and noise) and making one's visit brief is the way of the Prophet. - Mishkat
Exposition: The latter part of the tradition (brief visit) is a general
instruction for such visits. But in case of a close friend of falling ill, if
the visitor feels that his company has a favourable effect on the patient, he
may stay longer.
[next]
14.
OBLIGATIONS OF ONE MUSLIM TO ANOTHER
208, The Prophet on the
occasion of his last pilgrimage (after which he departed) addressing his Ummah
said, "Listen to me attentively! Allah has declared that your blood,
property and honour are sacrosanct (their violation is prohibited), the same as
this day, this month and this city are sacred. Attention please! Have I conveyed
(the divine message) to you? The audience (with one voice) replied, "You
have". The Prophet said, "O Allah! Be Thou also witness over it that
I have conveyed the message to the Ummah." This he repeated thrice. Again
he continued, "Hark! ye people! Do not take to the ways of the
unbelievers, that (like them) your too start beheading one another". -
Bukhari, Ibn 'Umar
Exposition: The word used in the Arabic original is Bai'at, a derivative of
Bai' meaning to sell for a price or make a covenant. So a person taking oath of
allegiance on anybody's hand actually makes a pledge that he would persevere
with this pledge throughout his life. Jareer made a covenant with the Prophet
on three things: praying with all its conditions, paying Zakat and dealing with
the Muslim brethren on the basis of kindness and affection and well-wishing,
never resorting to fraud. In this way the tradition determines the normal
mutual relations among Muslims.
210. The Apostle of Allah said,
"You will find Muslim, in the matter of mutual kindness and love and being
favourably inclined towards one another just like the human body, that when one
part of it is afflicted with disease, the rest of the organs, in sympathy with
it, suffer from fever and sleeplessness". - Bukhari, Muslim, No'man bin
Basheer
211. The Prophet said, "A
Muslim for another Muslim is like a building one part of which supports
another. Then he demonstrated it by inter-twining the fingers of one hand with
those of the other". Muslim, Abu Moosa
Exposition: ln this tradition Muslim society has been likened to a compact
building in which bricks are held together. The Muslims too must remain closely
and firmly united. Again, the way every individual brick supports and
strengthens the other bricks, they (the Muslims) too must be a source of
support and strength to one another. Moreover, the scattered bricks, when they
come together and are firmly cemented take the shape of a strong building, the
secret of the power and strength of the Muslims also lies in their unity. If
they remain like scattered bricks any gust of wind, any rapid current of water
would scatter them further in a state of helplessness. (That is what the forces
are doing in the present day world). Lastly by intertwining his fingers of one
hand with those of the other, he demonstrated the maxim that unity is strength.
212. The Apostle of Allah said,
"A Muslim is the mirror of another Muslim. He rescues him from ruination
and protects him and his interests behind his back". - Mishkat, Abu
Hurairah
Exposition: A Muslim is a mirror for another Muslim means that he regards his
Muslim brother's distress his own and should be thoroughly shaken in spirit
when he finds him in trouble, pain and anguish, and anxiously running to his
aid to remove it as early as possible. The words of another tradition are:
"Every one of you is the mirror of his brother. So if he finds him in
trouble he should remedy it. Similarly, like a mirror that reflects the true
image of any object in front of it, if he observes any infirmity in his brother,
he should strive to remove it as he would do to remove a weakness of his own.
213. The Prophet said,
"Come to the aid of your brother whether he is the oppressor or the
oppressed".
(Hearing these words from him) somebody said to him, "O Apostle of Allah!
I will (certainly) help him in case he is the oppressed (party). But how can I
help an oppressor? (I am at loss to understand)“? The Prophet said,
"Restrain him from further oppression. That is the way of helping him (the
oppressor)". - Bukhari, Muslim, Anas
Exposition: The opening words of the tradition are those rifle in the
pre-islamic Arab society where national and tribal prejudices ruled and every
one considered it just and proper to come to the aid of his brother even if
they happened to be the aggressor, and the aggrieved was an alien. No body ever
cared to give a serious thought to the iniquity involved in this maxim and its
practice.
With the advent of Islam the earthly values gave way entirely to the heavenly
(divine) values. And it was then that the Prophet gave the same words quite a
different interpretation as stated here in this tradition.
214. The Apostle of Allah said,
"A Muslim is the brother of another Muslim. He neither wrongs him nor
leaves him in the lurch. And he who meets the need of his brother, Allah will
come to his aid in the hour of his need. And the person who removes the
distress of another Muslim, Allah will relieve him from the distraction of the
Day of Reckoning. And the person who connives at the faults of a Muslim (keeps
his secrets hidden) Allah will keep his faults hidden on Doomsday". -
Bukhari, Muslim, Ibn 'Umar
Exposition: The last sentence of the tradition determines as to what should be
our attitude towards our brethren. And it is this that if a Muslim stumbles into
sin, other Muslims should not broadcast it to bring him down in public eye.
Rather, they should keep his blemish a secret, however, a person who violates
the divine injunctions openly, the Apostle of Allah has directed us to expose
him. There is no need of conniving at his shameful deeds. - Muslim, Anas
215. The Apostle of Allah said,
"By Allah, in whose hand rests my life! No one can be believer until he
comes to like for his brother what he likes for himself. - Bukhari, Muslim,
Anas
216. The Apostle of Allah said,
There are some among the servants of Allah who, though neither Prophets nor
martyrs, yet Prophets and martyrs will envy their exaltation in the next
world". People said to him, "O Apostle of Allah! Who are those
people"? The Prophet said, "They will be the people who were not
related to one another, nor were they on business terms of give and take, but
loved one another on the basis of the Faith of Allah. By Allah! their faces
will be radiant and they will be surrounded on all sides by light. They will
not have any grief when others will be grieved". And then he recited the
following verse of the Quran: Behold! Verily on the friends of God there is no
fear nor shall they grieve. (Q.10:62)
Exposition: The word envy used here may create misapprehension. The Arabic word
used in the text is Ghabt which means to be extremely delighted. But is also
used to denote envy and jealousy. Here it has been used in the first sense.
What the tradition intends to convey is that just as a teacher is very much delighted
and is proud of him when his pupil attains a high (academic) position.
Similarly, the prophets and the martyrs who occupy the highest rank in the
cadre of the next world, will be highly pleased with the success of these
servants of Allah. They, who have come for mention here, their mutual love was
based solely on the divine Faith. Blood relationships and business interests
did not cement their relations against the manner of the general run of people.
Rather, Islam and the sentiment of creating an atmosphere of the Islamic
pattern of life had maintained their friendship and camaraderie. Such people
have been given glad tidings of victory and aid and support in this world and
of the abiding reward in the Hereafter (Q.10:64)
217. The Apostle of Allah said,
"It is not permitted to a person to remain out off from his brother for
more than three nights, so that when they pass by each other, should turn their
faces away (not greeting mutually, not being on speaking terms). And the better
of the two is he who is the first to greet (his brother)". - Bukhari,
Muslim, Abu Ayyub Ansari
Exposition: It is possible for two Muslims to fall out with each other and they
may not be on speaking terms. But they should not allow this state of strained
relations for more than three days. And usually it happens that two persons who
are sour with each other but fear displeasure, after two or three days, are
unhappy at heart and long to patch up and befriend their angry brother once
again, and ultimately one of them, (more God-fearing and more kindhearted than
the other) by priority in greeting ends this Satanic sourness. So the
excellence of the one advancing and greeting first has been stated in this as
well as in other traditions.
218. The Apostle of Allah said,
"Abstain from suspicion and mistrust. For, whatever is said with mistrust
is the worst nor try to watch secretly Tajassus, nor indulge in Tanajush, nor
nurse malice one another. Become the true servants of Allah live as (loving)
brother of one another".
Exposition: Certain words in this tradition need elucidation:
1. Tajassus -means eaves-droping with a view to find out the secrets of other
people. What the Prophet meant is that to overhear somebody to use it against
him and to bring him low in the sight of others is contradictory to belief and
faith.
2. Tanajush: is associated with business and has the sense of brokerage. The
broker and trader come to a secret mutual agreement that the former shall give
higher and higher bids in an auction only to entice other bidders who the real
purchasers.
3. Tabaghuz: to bear malice and nurse grudge against somebody looking for an
opportunity to harm him.
4. The fourth words is Tadabur which means to be hostile and also to cut
oneself off from anyone.
219. The Prophet ascended the
pulpit and said loudly, “O ye people who have professed Islam as mere exercise
of the tongue and belief has not gone to your hearts (not become a strong
conviction), do not cause distress to Muslims (injuring their feelings), nor
put them to shame, nor be after fault-finding with them. Those who pursue
others doggedly seeking their faults Allah shall pursue their faults. And whom
Allah pursues for their faults, He will bring them to ignominy, even if they
remain hidden in their houses". - Tirmizi, Ibn 'Umar
Exposition: The hypocrites harassed the true and pious Muslims is many ways.
They dug out the shameful faults of their families of the days of the Jahiliyah
and broadcast them in society. It is these people (the hypocrites) whom the
Prophet has reprimanded. In some other reports it has come for mention that the
voice of the Prophet has become so loud that it was heard by housewives in the
vicinity of the mosque.
220. The Apostle of Allah said,
"When my Lord and Cherisher took me to the heavens, I passed by people who
had nails of brass and they were scratching and pinching their faces and
breasts. I asked Jibril, “Who are these people"? replied, "These are
the people who devoured other people's flesh and ruined their honour and
reputation". - Abu Da'ood, Anas
Exposition: Eating the flesh of someone is back-biting according to the
elucidation of the Quran, which was their favourable pastime and is even today,
more than ever. They were also badly after their denigration.
221. The Apostle of Allah said,
"A Muslim has six obligations to another Muslim". They asked him,
"What are they O Apostle of He said, "When you meet your Muslim
brother, greet, him. And when he invites you accept his invitation. And when he
wants you to be well-wishing by him, do oblige him. And when he sneezes and
says Alhumdulillah (I thank Allah for sound Health), respond to it. And when he
falls ill, visit him and enquire about his health. And when he dies follow his
bier". - Muslim, Abu Hurairah
Exposition: 1. Greeting is not mere salutation by making a sign or mere
utterance of the words As-salamu Alaikum. Rather is it a proclamation and
affirmation of one's intent that "As for me your life, property and honour
are safe. I shall not give you any trouble and I pray to Allah for the safety
of your Faith and belief May Allah bless you with His Mercy". 2. Response
to the sneezing brother is Yarhamukallah (Allah have mercy on you) and make
your step firm in obedience to Allah, and you may not fall into an error
where-by you may become a laughing stock for others.
222. Uqbah bin 'Amir says that
he heard the Prophet saying, "A Muslim is the brother of another Muslim.
So a Muslim selling something to a brother should point out clearly, the defect
of that substance, if any, (before the conclusion of the deal). Concealment of
the defects of an article of trade is not permissible to a Muslim trader".
- Ibn Majah
223. The Prophet said, "lf
a Muslim of healthy manners, spotless character, accidentally stumbles into
sin, connive at his fault and forgive him excepting the limits set by Allah. -
Abu Da'ood, 'Ayeshah
Exposition: A Muslim who is well known for goodness fear of Allah and obedience
to Him by following the divine injunctions, if he casually slips and falls into
sin, the Muslim society should not lower his prestige and disgrace him. It is
not to be noised abroad. Rather, it should be condemned. However, if he is
found guilty of Hadd (or limits set by Allah), a crime punishable under the
Islamic Shariah such as fornication, theft and the like, it cannot be
overlooked.
224. The Apostle of Allah said,
"The Muslim who wrongs a Mu'ahad1, violates his rights or
burdens him with heavier tax (Jizyah)2.
[next]
5.
RIGHTS OF NON-MUSLIM CITIZENS
1. and 2. Mu'ahid: A non-muslim
citizen of a Muslim state living under a pledge of loyalty guarantees and in
the name of Allah His Appostle on payment of a nominal symbolic security tax,
Jizyah realised only from able-bodied young men. Women, children, old and
decrepit, the destitude and monks are all exempt from Jizya.
[next]
16.
RIGHTS OF THE ANIMALS
225. The Prophet passed by a
camel whose belly was almost touching its back (due to prolonged starvation,
loss of muscle and fat). He said, "Fear Allah in the matter of these dumb
creatures. Use them as mounts in good condition and relieve them -Abu Da'0d,
Suhail Ibn-al-Hanzaliah
Exposition: To keep the domestic animals hungry invites the wrath of Allah.
When the master has to take work from them, he should provide them with a
little more than their usual maintenance ration. He should not take so much
work from them that may leave them half-dead.
226. Abdullah ibn Ja'far
reports that the Prophet entered the grove of an Ansari gentleman where he saw
a camel tied to a peg. The camel on seeing the Prophet, emitted a piteous sound
and tears started rolling down its cheeks. The Prophet approached it and patted
its hump and temples and it was pacified. The Prophet asked, "Whose camel
is this? Who is the owner of this camel"? At this an Ansari young man came
up to him saying. "O Apostle of Allah! This camel is mine". The
Prophet said to him, "Do you not fear Allah with regard to this dumb
beast, which He has entrusted to your care? This camel was complaining to me
(with its tears and piteous sound) that you keep it hungry, yet take regular
work from it". - Riyaz-al-Salihin
227. The Apostle of Allah said,
"When you travel in the land in days of verdure, let the camels have their
share from the greenery of the land. But when you travel during the dry period
when there is hardly a blade of grass on land, drive them at a faster
pace". - Muslim, Abu Hurairah
Exposition: Out of kindness to animals of transport, the Prophet has instructed
here that in the season of plenty these poor animals should be allowed to graze
even if the pace of the traveller's progress is hampered. They should not be
deprived of their food provided by Allah. But in a year of scanty rainfall when
conditions of famine prevail all over the land, they should be driven faster so
that they can get to their destination or a halting place for the day quickly
and can have some sort of food and water there, rather than go slow and starve
on the way longer.
228. The Prophet said,
"Allah has made it binding on us that every thing must be done in the best
possible manner. When you kill anybody, do it nicely and when slaughtering (a
food) animal, it should be in the best way of slaughter. Every one of you
should sharpen his knife and the animal to be slaughtered should be afforded
quickest relief from agony. (It should not be left to writhe and wriggle in
pangs of death)". - MuslÃm, Shaddad bin Aus
229. Abdullah bin ’Umar Says
that he heard the Prophet prohibiting a quadruped, a bird or man to be made a
target for archery (after being tied securely to a tree, pole or a stone).
-Bukhari, Muslim
230. The Prophet has prohibited
hitting an animal on the face and branding its face. - Muslim, Jabir
231. The Prophet has said,
“Whoever killed a sparrow or an even smaller bird purposelessly, “Allah will
call him to account for it", he was asked "O Apostle of Allah! What
is our responsibility about birds"? He replied, "It is their due that
they should be slaughtered and eaten and not beheaded and thrown away". -
Mishkat, Abdullah, bin 'Amr bin 'As
Exposition: The tradition tells us that hunting and shooting for the purpose of
eating the flesh of the kill is allowed. But as a mere pastime or for fun's
sake it is prohibited. Hunting for fun is this that after killing (taking a
life) its flesh is not eaten but it is thrown away.
232. Abdur Rahman reports from
his father Abdullah who said, "We were on a journey with the Prophet. He
left us for some time. In his absence we saw a bird with two nestlings. We
caught hold of them and the bird (their mother began to hover over our heads.
By this time the Prophet had come back and (perceiving the bird‘s distress)
said' "Who has caused it pain by snatching its nestlings? Return them to
her (their mother)". And he also witnessed the anthills that we had
burnt. He asked "Who has burnt them?" We told him that we had done
it. The Prophet said, “Punishing with fire is prerogative of the Creator of
fire, (Allah), alone. - Abu Da'ood
233. The Prophet has prohibited
inciting the animals to fight with one another as a sport for amusement. -
Tirmizi, Ibn Abbas
234. The Prophet said, "A
certain person was going on his way when he felt extremely thirsty. He looked
around and sighted a well (where water could be had). He got down into it and
quenched his thirst (since there was no bucket and rope to draw water). On coming
out he saw a dog that was very thirsty, Lolling out its tongue helplessly and
trying to mouth moist earth (in its distraction). That person thought to
himself that the dog was as thirsty as he himself had been a little earlier, So
he at once got down the well and his leather sock full of water held in his
clenched teeth he came up and gave it to the (poor thirsty) dog to quench its
thirst. Allah looked upon this kind act of his (to a dumb creature) with
approval and absolved him of his sins". The people asked the Prophet,
"Is there any reward for showing compassion to animals also"? The
Prophet replied, “There is a reward for kind treatment shown to every living
creature". - Bukhari; Muslim, Abu Hurairah
[next]
VI. MORAL EVILS
1.
PRIDE
235. The Apostle Of Allah said,
"The person having an iota of pride, (concealed somewhere) in his heart
shall not enter heaven". On hearing it, somebody asked, "Man has a
natural craving for (the good things of life) fine and shoes. (Is that also
pride? And will a person with fine tastes remain deprived of heaven")'?
The Prophet said, "No (This is no pride). Allah is beautiful and likes
beauty (approves of healthy good tastes). Pride means to refuse to bow down in
humble submission and obedience to Allah and holding His servants in contempt.
- Muslim, Ibn Mas'ood
236. The Apostle of Allah said,
An arrogant person shall not enter heaven nor a braggart". - Abu Da'ood,
Haritha bin Wahab
Exposition: The words used in the Arabic text are Jawwaz and Ja'zari. Jawwaz
means a presumptuous or haughty person, one with an over-bearing gait, a
rascal, a malefactor, a hoarder of wealth and niggardly. And ja'zari means a
person having little or nothing of worldly goods but bragging as if he has
unlimited treasures in his possession. And this empty boasting is not limited
to material wealth only. There is no dearth of arrogant and boastful persons in
the realms of piety, continence and learning and knowledge either.
237. Abu Sa’eed Khudri reports
that he heard the Prophet saying, "The trousers of a a believer comes down
to the middle of his shins, (covering only their upper half below the knees).
However there is no harm if it is allowed to hang above the ankles. But any
part of it below that (covering only ankles) is in hell (Fire), (meaning that
it is sinful and punishable). This he repeated thrice (to impress its great
importance upon his audience). And then he said, "Allah shall not look on
Doomsday (mercifully) at the person dragging his trousers on the ground (as an
indication of concealed pride)". - Abu Da'ood
238. Ibn 'Umar reports the
Prophet to have said, "Whoever drags his lower garment (trousers) on the
ground Allah shall not look at him (with mercy) on the Day of Judgement. Abu
Bakr Siddiq said to him, "My trousers goes down to the ankles if I do not
keep raising it up every now and them (Shall I also be deprived of the Mercy of
my Lord and Cherisher")? The Prophet said to him, "No, you are not
one of those dragging their trousers haughtily (and so you will not be among
those at whom Allah shall not look with Mercy)". - Bukhari, Ibn Umar
Exposition: Abu Bakr’s trousers did not slip because of a bulging tummy, but
the reverse of it, his leanness was responsible for it. He had very frail body.
The Prophet had said that any one dragging his trousers arrogantly shall remain
deprived of the Mercy of Allah, and Abu Bakr had heard and noted it carefully.
Although he himself knew that he did not drag his trousers below his ankles out
of arrogance, He became anxious all the same. When a person is occupied with
thoughtfulness about the security of the life Hereafter, he runs away from even
the shadow of disobedience to Allah.
239. Abdullah Ibn Abbas says,
"Eat what you like and drape yourselves as you please provided you are not
arrogant and wasteful". - Bukhari, Ibn Abbas
[next]
2.
WRONGDOING (TYRANNY & OPPRESSION)
240. The Prophet said,
"Wrong doing (inequity, oppression and tyranny) shall become dreadful
darkness for the wrong-doer (oppressor and tyrant) on Doomsday". -
Unanimous, Ibn 'Umar
241. Aus bin Shurahbeel says
that he heard the Apostle of Allah saying, "Whoever stands by a tyrant,
knowing him well as such, thus enhancing his (tyrant's) support and strength,
is outside the fold of Islam". – Mishkat
Exposition: It is one of the infirmities of human nature to seek from other
sources what an individual himself is lacking in. Physical superiority, prowess
wealth and wits, are some of those distinctions endowed more generously upon
some than others. Unfortunately, persons gifted with any of these powers find
it very difficult to thank the Lord of all bounties for them and use them
properly according to the directions of the bestower. And their misuse opens
the door upon iniquity, oppression and tyranny. Their admirers and
camp-followers who are also beneficiaries in more ways than one, support them
in every move they make, every exploit they undertake, thus becoming a source
of strength to them in their nefarious activities. They are, thus the partners
in wrongful acts of their patrons which have no place in Islam.
242. The Apostle of Allah said,
"Do you know who is bankrupt and indigent"? People said to him,
"An indigent person in our midst is one who has neither money nor any
other worldly goods, "The Prophet said, "The bankrupt of my Ummah is
he who will present himself before Allah with his prayers, fasts, and zakat on
Doomsday. But along with these (devotional acts) he had abused some one,
calumnied some one else, (fraudulently) devoured somebody's property, murdered
someone or beaten some one unjustly. So his good deeds shall all be disbursed
among his victims, one by one, leaving him high and dry. And when his treasure
of good deeds is thus exhausted and some of his victims still remain to be
compensated, their evil deeds shall be transferred to the account of their
tormentor. And divested of all redeeming factors and laden with the sins of the
oppressed, he will be thrown into hell.
Exposition: Through this tradition the Prophet has stressed the importance of
the rights of the servants of Allah. So those vehemently striving to do their
duty to Allah, must never lose sight of their duty to fellow men whom Allah
himself has given priority. In the Quran, Allah speaks very briefly of the
obligations of man to Himself (the Creator, Lord and Cherisher) but profusely and
repeatedly presents to him the right of His servants. And here the Prophet, the
benefactor of humanity, warns us that total oblivion or even negligence in his
behalf may lay waste all his devotional acts and consign him to hell.
243. The Apostle of Allah said,
"Beware of the loud piteous cry of the aggrieved to Allah (for His
intervention and relief to himself), since he seeks his due from Him, and Allah
does not deprive any one of his due". - Mishkat, 'Ali
Exposition: This tradition warns men against taking upon themselves
repercussions of the wrong done to another person. The oppressed is sure to
seek redress from the Almighty for the wrong done to him. And Allah, the Just
and Fair who does not deprive any one of his due, may chastise him in this life
and also in the next. And His punishment here or Hereafter shall be grievous
indeed.
[next]
3.
ANGER
244. The Apostle of Allah said,
"Mighty is not one who overcomes others in a wrestling bout. The real
mighty is one who is in perfect control of himself in a fit of anger (abstains
from doing anything which is abhorrent to Allah and His Apostle). - Bukhari,
Abu Hurairah
245. The Prophet has said,
"Anger is the result of the influence of Satan, who has been created from
fire. And fire can be extinguished only with water. So any one who has been
angered should perform ablution". - Abu Da'ood, Atiyah Sa'di
Exposition: The anger that has come for mention here in this and other
traditions is that relating to one's own self. As for the anger the enemies of
the divine Faith incite in him is laudable. If the enemies of Islam are after
the destruction of his Faith, lack of anger would be a sign of the feebleness
of his belief in that Faith.
246. The Apostle of Allah said,
"if any one of you is angered while he is standing, he should sit down. If
that pacifies him, so much the better. But failing in that too, he should lie
down". - Mishkat, Abu Zarr
Exposition: The measures to mitigate anger as directed by the Prophet, in this
and the preceding tradition are time-honoured. Experience has demonstrated
their truth and utility. Common sense and now our knowledge of human Physiology
confirm them. Any external provocation, through senses is conveyed to the
brain, which, to prepare the body for the reprisal, sends and urgent message to
the adrenal glands and consequent profused discharge into the blood stream of
their secretion, adrenalin, a hormone that constructs small blood vessels,
produces energy and other manipulation in various organs of the angered person.
He is usually startled into action standing up if he is sitting or lying down.
And there is also a sensation of intense that in the body. So change of posture
in the reverse order of the body impulse (animal response) sitting from
standing position or even lying down and the cooling action on his nerves in
various parts of the body with water are sure to have the desired effect of
pacifying him and restoring his sanity.
247. The Apostle of Allah said
that Moses enquired of Allah, "Who is the dearest person to You among Your
servants"'? Allah said, "One who forgives despite the power to avenge
himself". - Mishkat, Abu Hurairah
248. The Apostle of Allah said,
"Whoever restrains his tongue (from speaking against the Truth) Allah
shall conceal his faults. And he who keeps his anger under control, Allah shall
keep Fire away from him on Doomsday. And one who asks Allah for forgiveness, He
will forgive him". - Mishkat, Anas
249. The Prophet said,
"Three things are part of a believer's morals. One of them is that when he
is angry, it should not incite him to do anything prohibited. The second thing
is that when he is happy, his rejoicing should not take him beyond the pale of
Truth. And the third is that he should not grab or take by fraudulent means
anything belonging to some other person to which he has no right". -
Milshkat, Anas
250. A Certain person (who was
probably easily excited) asked the Prophet for instruction (emphatic teaching).
The Prophet said to him, "Get over your (hot) temper". He repeatedly
put the same request to him, the Prophet (however) gave him the same
instruction, "Get over your anger". - Bukhari, Abu Hurairah
[next]
4.
MIMICRY
251. The Prophet said, “I would
not like to mimic any one even if I was to get great wealth for it".
-Tirmizi, ‘Ayeshah
[next]
5.
GLOATING OVER OTHER'S MISERY
252. The Prophet said, "Do
not gloat over other peoples' misery or Allah shall have mercy on them (remove
their misery) and afflict you with troubles and calamities. - Tirmizi, Wasilah
Exposition: Of the two persons on cross purposes with each other, if one of
them gets afflicted with any mishap, the other rejoices over his adversary‘s
suffering. This is against the Islamic mentality. A believer should not and
cannot gloat over the misery of his brother though he may not be on good terms
with him.
[next]
6.
FALSEHOOD: TELLING LIES & PRACTISING FALSEHOOD
253. The Apostle of Allah said,
"Whoever has these four traits of character will be hard-core hypocrite.
And he who has any one of these habits will have (that) one characteristic of
hypocrisy, until he has got rid of it. (These four characteristics are the
following: When something is entrusted to his care, he is guilty of betrayal of
trust. And when he makes a promise he breaks it. And when he kicks up a
squabble, he resorts to abuse". - Bukhari, Muslim, Abdullah ibn Umar
254. The Prophet said,
"The greatest falsehood is that a person makes his eyes see what they have
not seen". - Bukhari, Abdullah ibn ‘Umar
255. Asma' bint Umais says,
"We took a bride of the Prophet to his house. When we were there, he brought
a big bowl of milk. He took some of the milk himself and offered the rest to
his bride. She said, "I don‘t feel like taking milk". The Prophet
said to her, "Do not bring together appetite and falsehood". -Mu'jam
Sa’gheer Tabrani
Exposition: The Prophet knew only too well that she was hungry but declining
the offer of milk as a matter of formality after the habit of the ladies in
general and occasionally gentle behaviour also. So he pointed out to her that
formality may also be falsehood. A believer should never indulge in formality
which is against fact. The Prophet forbade it.
256. Sufyan bin Aseed Hadhrami said that he heard the Prophet
saying, "It is a serious betrayal of trust that you say to your brother
something that he takes as true whereas what you have told him was a lie. - Abu
Da'ood
257. Abdullah bin 'Amir says that one day while the Prophet was in
our house my mother called me saying, "Come here! l shall give you
something". The Prophet asked her, "What is that you want to give
him"'? My mother said, "l want to give him a date fruit". The
Prophet said to my mother, "If you had called him (with a promise) but
given nothing, this act of falsehood would have entered your record of
deeds". Abu Da'ood
Exposition: Common, everyday lies and falsehoods are so oft-repeated that
people do not give them serious thought. It is a common practice in every
household in our own days that parents promise their children gifts like toys,
money or any other material incentives for good conduct, proper attention to
their studies, running petty errands or offering a helping hand in household
chores. Few promises are, however, made good and both the promiser and the
promised know it only too well. And nobody seems to mind. We are insured by its
currency. But falsehood remains an evil and in addition to spoiling the records
of parents, the younger generation comes to take false promises as a way of
life. The Prophet very aptly pointed it out and warned against it.
258. Abdullah bin Mas'ood says, "Telling lies is not
permissible under any condition, neither seriously nor as a joke. And it is not
permitted either that you promise you child something and do not fulfil it“.
-Al-Adab-al-Mufrad
259. The Prophet said, "Woe unto the person who tells lies to
entertain people, woe unto him! woe unto him"! - Trimizi, Bahz bin Hakeem
Exposition: In this report those people have been warned who fabricate
(intermingling falsehood with some truth) to make the conversation more lively.
Thus by entertaining their friends, mostly their own sort, they think they can
become popular in this circle.
260. The Apostle of Allah said, "The person who abstains from
wrangling even if he is in the right, I take upon myself insuring for him a
house in a corner of heaven. And one who does not tell lies not even jokingly,
I assure him of a house in the centre of heaven. And he who improves his
morals, I guarantee for him a house in the highest class of heaven". - Abu
Da'ood, Abu Umamah
[next]
7.
BAWDY & FOUL-MOUTHEDNESS
261. The Apostle of Allah said,
"The most weighty thing that will be placed in the balance of the
believers will be their excellence of morals. And Allah dislikes that person
very much who utters obscenities and is foul-mouthed". - Tirmizi, Abu
Darda'
Exposition: Elucidating excellent morals Abdullah ibn Mubarak has said,
"Goodness of morals is this that when a person meets anyone, he should do
so with a smiling face, should spend his substance on the servants of Allah and
should not trouble any one".
262. 'Ali said, "The
person who utters obscenities and one who broadcasts shameful deeds, are both
equal in sinning". –Mishkat
[next]
8.
DOUBLE FACEDNESS
263. The Apostle of Allah said,
"On the Day of Judgement you will find the worst person is he who lived
with two faces in the world. He met some people with one face and others with
another face. - Unanimous, Abu Hurairah
Exposition: When two persons or two groups pick up a quarrel, there are people
in the society who have contact with both. They approach them also, supporting
them in their contradictory stands, thus inflaming passions and aggravating
their differences to the extent of hostility. This infirmity, rather evil, is
dangerous for society. Similarly, people are very eloquent in the presence of
some "friends" in eulogising them, but turn into their worst critics
as soon as they have left the scene. Their behaviour too is double facedness a
grievous fault.
264. The Prophet said,
"The person who is double-faced in this world will have two tongues of
fire in his mouth on the Day of Reckoning". -Abu Da'ood, Ammar
Exposition: The double-faced person appeared having two different tongues which
spat fire, inflaming passions of people and bringing them into serious
conflict. His appearing on Doomsday with two tongues of fire in his mouth would
be the most appropriate and just punishment that could be meted out to him.
[next]
9.
BACK-BITING OR SLANDER
265. The Prophet said, "Do
you know what is back-biting"? The companions (in their usual way)
replied, "Allah and His Apostle know best". He said, is this that you
say about your brother something that he does not like". Then they asked
him, "What if all that I say is to be found in my brother? Would it still
be backbiting"? The Prophet said, "If what you say is to be found in
your brother, it would be backbiting. And if it (the fault) is not him you
calumnied him". -Mishkat, Abu Hurairah
Exposition: A believer if his attention is drawn to any shortcoming of his,
most likely, will not mind it. Similarly, if the responsible persons in this
context are approached, he would be ruffled, since this too is a way of
reformation for him. However, he would not be pained and grieved to find that
his faults and shortcomings are being publicised in his absence to lower his
prestige. But as for the person who openly violated divine injunctions and is
incorrigible, bringing to light his black deeds is not backbiting. Rather, it
would be an act of great Charity to expose him. The Prophet has directed us to
do so in the interest of Muslim society.
266. The Apostle of Allah said,
"Backbiting is much more heinous sin than fornication. Those around asked
him (in surprise), "O Apostle of Allah! How could backbiting be worse
than fornication"? The Prophet said, "A person fornicates and later
in repentance implores Allah to forgive him. Allah accepts his repentance (and
forgives him). But he will not forgive the backbiter until the aggrieved
person has forgiven him". - Mishkat, Abu Sa'eed and Jabir
267. The Apostle of Allah said,
One way of expiation for backbiting is to seek forgiveness from Allah for the
person against whom you have been guilty of backbiting. You should pray thus.
'O Absolve me and him of our sins". - Mishkat, Anas
Exposition: If the aggrieved person is alive (and within easy reach) and it is
possible to be forgiven, it should be done at any cost. In case it is not
possible due to his death or unknown whereabouts in some distant land, there is
no other way of redemption from the severe penalty of this heinous sin but to
pray for the forgiveness of his sins.
268. 'Ayeshah reports the
Prophet to have said, "Do not speak ill of the dead, for, they have come
to the end of their worldly careers and found what they have sent forth". –
Bukhari
[next]
10.
WRONGFUL SUPPORT & PARTIALITY
269. The Prophet said„
"The person who will find himself in the worst condition on Doomsday is he
who in endeavouring for the material success and prosperity of others in this
world ruined his own career in the next". -Mishkat, Abu Umamah
270. Abu Faseslah says that he
asked the Prophet, "Is loving one's people prejudice"? The Prophet
said, "No Prejudice is that man supports his people in their wrongful
acts". - Abu Da'ood Abu Faseela
271. The Apostle of Allah said,
"The person who aids and supports his people in an unjust cause, is like
one following his camel falling into a well holding its tail to the last".
- Abu Da’ood, Ibn Mas'ood
272. The Apostle of Allah said,
"He who gives a call for 'Asabiyah is not of us, and he who fights others
on the ground of Asabiyat is not of us and he too is not one of us who lays
down his life for Asabiyah". -Abu Da'ood, Jubair bin Mut'im
Exposition: ‘Asabyiyah means 'my nation, my tribe my family, whether they are
in the right or in the wrong'. So to call to 'Asabiyah or fighting for it or
dying for it does not become a Muslim. (He is always on the side of justice
even if he himself and his family have to suffer for it).
[next]
11.
MISPLACED (UNDESERVED) PRAISE
273. The Apostle of Allah said,
"When you look at the professional eulogists throw dust into their
faces". - Muslim, Miqdad
Exposition: The word eulogists here alludes to those people who make it their
profession to praise someone to the skies, from whom they expect some crumbs of
bread coming down to them. This eulogy may be in poetry or prose, and such
people have existed in every age. They were found in the days of Jahiliyah and
their tribe exists to these day. In connection with this sort of people we have
been instructed in this report to throw dust into their faces meaning that they
should be turned out disappointed.
274. The Apostle of Allah said,
"When a transgressor is praised Allah is wroth and (thereby) 'Arshu, the
seat of His authority is convulsed". - Mishkat, Anas
Exposition: He who does not respect the authority of Allah and violates divine
injunctions has lost honour and dignity. It is in the fitness of things that he
should be looked down upon and held in contempt. However, if he is honoured in
Muslim society, it shows that people have little love and respect for their
faith and Allah and His Apostle. Under these conditions it is apparent, only
Allah's wrath will descend on such people. How can His Mercy be expected to
bless them?
275. Abu Bakr reports that a
certain person praised another in the presence of the Prophet, whereupon the
Prophet said to him, "Woe betide you! You have beheaded your
brother". (Those words he repeated thrice). He continued in the same
strain, "Whoever praises any one and it has become necessary for him to do
so, he should say, 'I know such and such person to be so and Allah knows best',
provided he has an honest conviction that he is so. And no one should be
praised in comparison with Allah". - Bukhari, Muslim
Exposition: Somebody was praised for his piety (fear of Allah) and
righteousness in the presence of the Prophet. Apparently, the great danger of
this person falling into eye-service could not be overlooked. So the Prophet
forbade him, saying that he had killed his brother. The he directed him and the
company thus: "lf you feel constrained to say a word of praise for somebody,
you should say, 'I know him as a righteous person‘. He should never say that so
and so is a saint (wali or friend of Allah). Or such and such person is sure to
go to heaven. A servant of Allah has no right to make any such remarks. Who
knows the person he declares to have an abode in heaven may stray or may not be
deserving that fate in the sight of Allah. So long as a man is alive, he is
constantly on trial in the matter of his faith and belief. That is why a living
person however, righteous should not be designated as walà (a friend of Allah
or a saint), or as one with an abode in heaven. And even after his death we
should not say that he or she is in heaven. The best way of saying is to pray
for him to find an abode in heaven with Allah's Grace.
Some 'ulama have, however, said that if there is no danger of his falling into
temptation, and occasion arises for so doing, a person may be praised to his
face for his erudition or his piety. But the humble compiler of the collection
in hand (and erudite and an authority on these matters, in his own right, Tr.)
is of the opinion that it is better to abstain from it. For, no one save Allah,
the Omniscient, All-knowing, is in a position to determine who can be tempted
and who can escape. Man is totally in dark about the inner condition of others.
(So often he knows but little about himself, if not given to
self-introspection. Tr.)
[next]
12.
FALSE EVIDENCE
276. Khuraim bin Fatik reports
that the Apostle of Allah led the Fajr (early morning, pre sunrise) prayer and
on completion when he turned to the congregation, he stood up straight (instead
of facing them in the sitting position as usual) and said three times:
"False evidence and ascribing partners to Allah are sins of the same
degree (in heinousness and enormity). Then he recited the Quranic verse: But
shun the abomination of idols, and shun the word that is false, (being true in
Faith to God and never assigning partners to Him:" (Q 22:30-31) -Abu
Da'ood
Exposition: The Quranic verse from Surah Hajj (22), he recited, has the words
Qual-az-zoor or utterance of false word. And telling lies is prohibited
everywhere whether it is before a judge in his court or anywhere else.
Ponder a little over the issue. How serious is the crime of furnishing false
evidence. But it appears to have lost its heinousness (even impropriety
according to the popular notions) in the sight of Muslims. It has become an
"art". (The police and the pleaders instruct the professional
"witnesses" waiting for "business" outside the court rooms,
whose services are available for mere pittance. Those casually called upon to
oblige friends and relatives in need of 'eyewitnesses' is not such a small
tribe either. There are others who haven't the courage of their convictions and
have to oblige the cops, (for fear of torture or loss of life at their hands).
The few in their midst who under the pressing demand of their belief and Faith,
have the courage to speak the truth before the court or any other competent
body are regarded as simpletons, unversed in the ways of the world.
[next]
13.
DISTASTEFUL JOKES, BREACH OF' PROMISE WRANGLING 8. POLEMICS
277. The Apostle of Allah said,
"Do not enter into argumentation with your brother, (to the extent of
wrangling), nor make him a butt of (unpalatable) jokes, nor go back on your
plighted word". - Trimizi, Ibn Abbas
Exposition: The hidden purpose behind any polemical debate is to defeat the
adversary by fair means or foul. It never aims at presenting one's point of
view to the opposite party politely and sympathetically for consideration in a
cool state of mind. The jokes that have been prohibited are those that injure
the feelings and lower the dignity. There is no bar on pleasant humour for
recreation, But it has to be constantly kept in view that the line of
demarcation between pleasant humour and cruel or vexing jokes is so thin and
indiscernible at times. So take heed.
278. The Prophet said, "lf
a person makes a promise to his brother and has every intention of fulfilling
it, in case of his failure to make it good at the appointed hour according to
his plighted word (due to some hitch) it will not be sinful (in the sight of
Allah). - Abu Da'ood, Zaid bin Arqam
Exposition: Promise is sacred as the third between the two is Allah as witness.
So wilful breach of promise is treachery to man and profanity to Allah. Allah
helps those who are sincere and mean to make good their promises. However,
there are human limitations of knowledge and power, and man may not be able to
overcome any unforeseen impediment between him and his commitment. Allah, the
All knowing and Merciful shall not call him to account for what is not
deliberate breach of trust but human infirmity and disability in the face of
insurmountable difficulties.
[next]
14.
FAULT FINDING
279. ’Ayesha says that she once
said to the Prophet that Safìyah's such and such fault is enough, (to her
discredit, she alluded to Safiyah's short stature). The Prophet said,
"Ayeshah! you have given utterance to such a foul word that if we were to
cast it into the ocean, it would have fouled its waters". -Mishkat
Exposition: Normally the Prophet's wives' mutual relations, despite their
position as were not based on traditional rivalry and antagonism, but peaceful
co-existence, even cooperation and mutual regard. But human element and error
(fallibility) can not be eliminated altogether from mutual relations, however,
God-fearing and righteous the individuals may be. So in a moment of unguarded
sentiment 'Ayeshah referred to her Muslim sister with a remark which though not
very serious, but taken notice of very serious by the Prophet and marked once
for all the high standard of morality in Islam, particularly that of the
Prophet's household which Allah wanted blemishless (Q.33 : 33) since it had to
serve as a model for the Ummah to the end of days.
[next]
15.
SPREADING RUMOURS
280. Abdullah Ibn Mas'ood says
that Satan is at work in the guise of man (said to be capable of taking human
form as and when necessary). He comes to men and breaks false news. Then they
depart (the gathering breaks up and men disburse). Then one of them says,
"I have heard news from a person whom I know by his face but not
acquainted with his name". -Muslim
Exposition: The report instructs Muslims to refrain from spreading news that
find its way to them, without careful confirmation. It is possible that the
newsmonger is a liar and Satan himself. If rumours access to the party (of
Muslims) untold irreparable harm may be done to it due to the carelessness of
some individuals. They should very carefully discover the identity of the bearer
of news. If he is proved to be a liar his report must be rejected. Party
discipline also demands that any unusual or startling news received in any
quarter should at once be communicated to those in authority who are in a
better position to suppress rumours and ascertain their genuineness or
otherwise. (Al Qur'an 49 : 6).
[next]
16.
TALE-BEARING
281. Huzaifah reports the
Prophet to have said, "The tale-bearer shall not enter heaven". -
Bukhari, Muslim
282. Abdullah Ibn Abbas says
that the Prophet passed by two graves. He said that both (the inmates) were
being tormented and not for evils they could not get rid of if they wanted.
Their crime is heinous indeed. One of them was a tale-bearer and the other
careless about the spray of urine. - Bukhari
283. 'Umar said that the
Prophet forbade us tale-bearing, back-biting and listening to
back-biting". - Riyaz-us-Salihin
[next]
17.
JEALOUSY
284.
The Prophet said, "Abstain from jealousy as it consumes good deeds like
consuming wood". -Abu Da'ood
[next]
18.
OGLING (CASTING AMOROUS GLANCES)
285. Jareer bin Abdullah says
that he asked the Prophet about a casual glance at an unknown woman (a stranger
disallowed under the Shari'ah to look at). He said "Turn your gaze away
from her". - Muslim
286. Buriedah says that the
Prophet said to ‘Ali "O Ali! If you accidentally happen to look at an
unknown, woman turn your gaze away from her. Do not cast another glance over
her. The first (casual) glance is yours but the second glance is not yours but
Satan‘s". - Abu Da'ood
Exposition: Both the reports are very explicit about lowering the gaze thus
closing the door on Satan's mechanizations to entice people to take them to
immodesty through glance to begin with and later on to further advances on the
road to obscenity. In an Islamic society some sort of seclusion and lowering of
gaze by both sexes is enough protection against immodesty and sex-offences, in
conjunction with fear of Allah which is a Muslim's real shield.
'Unknown Woman' is one who is neither his wife nor one of the eternally or
conditionally prohibited women who need no seclusion and can appear before him
properly draped. All other women barring these are 'strange' (Ghair-Mahram
unprohibited) and hence lowering of gaze is must.
[next]
VII.
MORAL EXCELLENCE
1.
IMPORTANCE OF MORAL EXCELLENCE
287. The Apostle of Allah said,
"I have been commissioned by Allah to take moral excellence to
perfection". - Mu'watta Imam Malik
Exposition: The chief aim of the Prophet's mission, as revealed by him, here in
this saying of his, was to reform the morals and dealings of people, to uproot
the moral evils and replace them by better and desirable morals. This cleansing
and purification was the purpose behind his being raised, and particularly at a
time when moral bankruptcy had gone to the last limits in the then known world
including his own native land. The Prophet both through his word and deed
prepared an inventory of all the desirable morals and enforced them in all the
departments of human life and instructed the people to cling to them under all
sorts of conditions, favourable or otherwise.
What is moral excellence? Abdullah ibn Mubarak has given its exposition in
these words:
"Moral excellence is meeting people with an open countenance, spending
one‘s substance on the poor and the needy servants of Allah and abstaining from
harassment of any one".
How very wide is the sphere of moral excellence!
288. Abdullah bun 'Amr
bin-al-'As says that the Apostle of Allah neither uttered an obscenity nor
indulged practically in anything shameful, nor reviled anybody. And he used to
say, "Those of you who are morally superior are the better lot of
you." - Bukhari, Muslim
289. Mu'az says, "The most
emphatic parting (last minute) instruction that the Prophet gave me while I was
putting my foot on the strirrup, was that I should treat the people politely
and kindly". - Mu'watta Imam Malik
[next]
2.
SOLEMNITY AND SERENITY
290. The Prophet addressing the
leader of the Abdul Qais tribe (entitled Shajj) said to him (as a token of
approval) "you have two such good qualities which Allah likes, And they
are patience (lack of sentimentality) and solemnity and serenity". -
Muslim, Ibn Abbas
Exposition: The members of the delegation of Abdul Qais that had come to the
Prophet, all except one - their leader ran down to meet him (the Prophet),
without setting their belongings, securing and feeding their mounts and bathing
when they were laden with dust and grime, perspiring and stinking after a long,
tedious journey through the burning desert.
And in direct contrast to them, their leader, was in no haste. After getting
down from his mount he arranged the personal effects, his own and those of his
companions. He secured the mounts and gave them food and water. Then after
taking bath and making himself presentable, he came to the Prophet, not rushing
wildly as his companions had done, but most solemnly and serenely, as polished
manners demanded. The Prophet liked his demeanour and approved his desirable
manners.
[next]
3.
SIMPLICITY AND CLEANLINESS
291. The Apostle of Allah said,
"Simple living is a part of belief and Faith". - Abu Da'ood, Abu
Umamah
Exposition: Living a simple life is one of the traits of a believer's
character. Since he is preoccupied with making his life Hereafter as
prosperous as he can make it, he does not evince any unusual interest in the so
called good things of life (luxuries, comforts and embellishments).
292. Jabir says that the
Prophet came to see us and saw a person, disheveled and filthy (laden with grim
and dust). The Prophet remarked person "Has he no comb to dress his hair?
"And then seeing another person with very dirty clothes on, he said,
"Has he nothing with which to cleanse and wash his clothes"‘? -
Mishkat
293. The Prophet was in the
mosque when a person entered it with dishevelled hair (both head and beard). The
Prophet through signs drew his attention to this state of his, meaning thereby
that he should go and comb and dress his hair and beard. So he went out and
making himself presentable when he came back to the mosque, the Prophet said,
Is this (condition of yours) not better than the dishevelled state of a person
giving him the semblance of Satan". - Mishkat, 'Ata bin Yasar
294. Abul Ahwas reports from
his father that he said, I went to the Prophet in my ordinary clothes. The
Prophet asked me, “Have you any worldly goods“’? l said him, yes, "He
again asked me, "what sort of goods"? l said him Allah has given me
all sorts of worldly goods, camels, cows, goats, horses and slaves". He
said, "When Allah has bestowed all these bounties upon you, His bounty and
Grace should have appeared on your person". -Mishkat
Exposition: What the Apostle of Allah wanted to bring home to him was the good
sense that when Allah had blessed him with all sorts of worldly goods, mere
expression of gratitude demanded that he had lived according to his real status
and not appeared in public in tatters. Concealment of Divine Grace is not only
ingratitude but sort of affected simplicity beside being uncalled for austerity
if not niggardliness so abhorrent to Allah. Most probably he was doing it
unwittingly.
[next]
4.
GREETING OR SALUTATION
295. Somebody asked the
Prophet, "Which act in Islam is the best"? The Prophet said,
"Feeding the needy and the poor and greeting every Muslim whether you know
him or not. (Prior acquaintance and friendship is not a condition for wishing
peace and security to a Muslim brother)". - Bukhari, Muslim, Abdullah ibn
'Umar
296. The Apostle of Allah said,
"You cannot enter heaven until you become believers and you cannot become
believers until you learn to love one another. Shall I not tell you the way you
can come to love one another"’? Give currency to mutual greeting". -
Muslim, Abu Hurairah
Exposition: The reports instructs us that we as Muslims must learn to love one
another. This is the demand of his belief and faith. And this can be
accomplished by making the mutual greeting common irrespective of acquaintance
or the absence of it. This is really a very effective measure provided people
understand the meaning of our greeting Asslamu-Alaikum and the spirit behind it.
[next]
5.
CAREFULNESS IN SPEECH (GUARDING THE TONGUE)
297. The Apostle of Allah said,
"lf a person provides guarantee of guarding his tongue and his genitals. I
would give him assurance of an abode in heaven". - Bukhari, Sahl bin Sa'd
Exposition: These two organs in the human body are the most vulnerable spots
which Satan can attack very easily. Most of the sins are the result of their
injudicious use. If somebody can guard and protect them from the attack of
Satan, he would make himself deserving of Mercy and heaven.
298. The Apostle of Allah said,
"A servant of Allah utters word with which Allah is pleased. The servant
does not give thought to' it. But Allah raises him in rank due to that word.
Similarly, man utters words, displeasing to Allah, carelessly, which take him
down to hell". - Bukhari, Abu Hurairah
Exposition: The purpose of this report is that man should not leave his tongue
unbridled. He should weigh his word before utterance. Every word is recorded
and is to be accounted for. (Quran 50:18)
[next]
VIII. THE CALL TO FAITH
1. WHAT
IS THE PROPHET CALLED TO?
299. Heracles (the Roman
emperor, enquired of Abu Sufyan), "What does this person (Muhammad
Sallallahu Alaihi Wasallam) say to you"? He (Abu Sufyan) replied,
"This person tells us to obey Allah and ascribe no partners to Him in His
Authority and Rule, to abandon the false belief and deeds coming down to us
from our ancestors. And this person also commands us to offer prayers to take
truthfulness, to lead a chaste and clean life and to do a good turn to our
blood relations". - Bukhari, Ibn Abbas
Exposition: This is a portion of a lengthy tradition known as the tradition of
Heracles. The sum and substance of it is that the Roman emperor, Heracles, was
in Bait-ulMuqaddas, Jerusalem, when he received the epistle of the Prophet,
calling him to Islam. It was then that he was in quest of an Arab national, who
could furnish information about this person and his message. Abu Sufyan and
some of his comrades happened to be there at that time on business.
Heracles put many questions to Abu Sufyan. One of them was about the
fundamentals of the Prophet's message. Abu Sufyan told him that he instructed
them in the unity of Allah, saying that they should believe in Allah, the One
and Only, Whose Authority was supreme on earth as in heaven. He rules with
justice and equity the universe beyond as the earth beneath our feet. In this
authority and rule He has neither taken any one as His partner, nor has any
one, with His own power and influence, become His partner. And when such is the
case, we should bow down to Him alone, should invoke Him alone for help in
every difficulty. Him we must love and Him alone we must obey. We must abandon
the polytheistic way of life set up by our ancestors. Similarly, he (Muhammad
Sallallahu Wasallam) commands us to offer prayers and to take to the path of
Truth, both in word and deed and also to live a life of modesty and chastity.
He also commands us to shun deeds that are anti-social and treat our brethren
kindly and benevolently. All of us are the progeny of the same parents and knit
together in a fabric of universal fraternity.
300. 'Amr bin' Abasah says that
Prophet (saw) went to Makkah in the early days of his commission as Prophet and
he enquired of him (saw) about his identity. He said, "I am a Prophet of
Allah". He says, I again asked him, "What is a Prophet"? The
Prophet said, "Allah has sent me as His Apostle (messenger)". I asked
him, "With what message has He sent you"? He (the Prophet) said,
"Allah has commissioned me to instruct them with regard to blood
relationship and discarding idol worship. Also that they must adopt the unity
of Allah as their creed and no partners be ascribed to Him". - Muslim,
Riyazus Saliheen
Exposition: This report also brings out the basic elements of the Prophet's
call to Truth. In as few words as possible he stated. "My call to humanity
is that the relationship of Allah and His servants be put on an even keel. The
correct basis of this relationship is the unity of Allah ... no one should be
made partner in His authority. He alone must be worshipped and obeyed. And the
sound basis of relationship between man and man is sympathetic treatment of the
poor and needy and an attitude of mercy and benevolence. The entire mankind is
the offspring of the same parents, (a man, Adam and a woman, Eve) and as such
they are brethren ....... brothers and sisters. So they should be sympathetic
and a source of consolation to one another. The helpless and resourceless
brethren should be supported in every way. lf any one has been oppressed, one
and all should rise together against the oppressor. lf somebody is afflicted
with a calamity all of a sudden, every one hearing of it should be grieved and
run to his aid without delay.
These are the two bases of the Prophet's call to Truth ...... unity of Allah
and unity of mankind or the universal compassion (human understanding). Here it
should be noted carefully that the real basis is the unity of Allah. He who
loves Allah shall also love His servants since He has commanded them to do so
(love His servants).
Among the many demands of the love of the servants of Allah and well-wishing by
them one is that also which Mughirah bin Shu'bah had stated before the Iranian
general in the course of his interpretation of the call to Islam and the
purpose of raising the prophets. In his attempt to remove the misunderstanding
of the general he had said, "We are not traders. We have not come here
watching new markets for ourselves. Any such thing is far from us. Our goal is
not (the gains of) this world. The life Hereafter is alone our goal and the end
we long for. We are the standard bearers of the True Faith, and to call
humanity to it is our target". At this he (the general) asked him,
"What is that True Faith? Introduce it to me". And Hazrat Mugheerah
Raz. said:
"The basis of our faith and its central point without which none of its
components can remain sound, is this that a person should bear witness that
there is no god save Allah (Unity of Allah) and that Muhammad Sallallahu Alaihi
Wasallam is the Apostle of Allah (Prophethood), and that he should adopt the
divine law (the Qur'an) revealed by Allah".
The Iranian general said, "That is a very good teaching. Is there any more
of it to this faith"‘? Mugheerah said in his reply:
"Yes, It is also the teaching of this faith that man should be freed from
the slavery of man and brought under slavery to Allah".
The Iranian admitted that that too was good teaching. "What else does this
faith say"? He asked. And Mugheerah replied:
"It is also a teaching of this faith that all men are the progeny of Adam
and as such real brothers of one another".
This is the basic call (message) of the True Faith that Mugheerah presented to
the Iranian general, Rustam. And it was also to him (Rustam), and in the same
sitting that Ribi'yi bin 'Amir interpreted Islam thus:
"Allah has commanded us to free such of his servants as are in quest of
it, from the bondage of man to the slavery of Allah, and taking him from a very
limited and narrow world bring him into one of very vast horizons, and
extricating him form the tyrannical systems of life bring him to the cool shade
of justice and equity. So Allah has sent us with His faith to the humanity at
large that we may call them to it." Al-Bidaya Wan‘n nihaya voI.7, P-39
So, Allah has given us His Deen (Ethics) and sent to us human beings to invite
them towards the Deen (Religion) of Allah.
[next]
2.
FAITH AS A POLITICAL SYSTEM
301. Khabbab bin-al-Arat says
that the Prophet was lying in the shade of Ka’bah, his head resting on a folded
sheet. (In those days the Makkan's persecution of the believers was horrible
indeed). He said to the Prophet, "You do not seek aid (succour) for us
from Allah? (How long shall this terror continue? When will these calamities
come to an end?) The Prophet on hearing all this from us said, "There have
been people before you for whom a pit was dug, they were made to stand in it.
Then a large saw was brought and the man half buried in the pit was sawn in
two. And yet they could not compel him to apostasy. And iron combs were dug
into the flesh of some which reached the underlying bones, but the victim would
not turn away from the Truth. By Allah, this Faith is going to triumph (over
falsehood), until (a state of peace and security has been attained under which)
a traveller will traverse the long distance between San'a (Yemen) and Hadharmut
(Oman) and will have nothing to fear save the displeasure of Allah. However the
shepherds may still be dreading the onslaughts of the wolves that could cause
damage to their flocks. But it is a pity you are impatient".
Exposition: The Prophet was making a prophecy about the events to come when a
very vast area extending from Yemen to Bahrain and Hadharmaut (Oman) will be
under the control of the Islamic state of Madinah and the enemies vanquished
and made harmless. The servants of Allah shall be free to worship Allah and
live according to the diving pattern of life. But under the then existing
conditions it would have appeared the dream of a Utopia to those listening the
Prophet, though as true believers with a staunch belief, they could not have
doubted his words. The need of the hour, patience and more patience was not
lost sight of this occasion too by this greatest teacher of all times.
Khabbab has very briefly but comprehensively enough, presented the history of
the Makkah period extending over thirteen years in this report. The Prophet,
however, stressed patient perseverance with their mission.
302. 'Ata bin Abi Abi Ribah
says, "I went to 'Ayeshah when 'Ubaid Laithi was with me. We enquired of
her whether migration was still obligatory? (Must people still leave their
homes and come to settle in Madinah?) ‘Ayeshah replied that there would be no
more migration that order has been abrogated, migration had been made obligatory
because on entering the fold of Islam the believer became sick of life due to
persecution. So he took refuge with Allah and His Apostle to save his belief
and faith. But now that Allah has made the faith triumphant and overwhelming
and a believer can live in obedience to Allah wherever he likes, why should he
migrate. However, Jehad (striving in the way of Allah even armed struggle) and
intention of Jehad shall continue". -Bukhari
Exposition: The authoritative and triumphant faith of which 'Ayesha was
speaking, its collective strength (as a monolithic structure) and inviolable
authority were shaken after the passing away of the Prophet. However, Abu Bakr
Siddiq with his indomitable spirit and unparalleled courage and determination
saved it in time from what would have been a great catastrophe. The death of
the Prophet had shocked the people in general and dejection and despair were
casting their shadows on them. There was a lurking fear that the collective
system of Islam may collapse (get fragmented). Abu Bakr perceived this danger
and made a lengthy speech in which he said.
"O ye people! He who worshipped Muhammad (Sallallahu Alaihi Wasallam) as
his idol should know that Muhammad is dead. And those who worshipped Allah as
their deity, they must understand that He is living and shall never die. And
Allah has given you command to protect the Faith. So due to impatience and
perturbation do not give up the defence of your Faith. And Allah was pleased to
take away the Prophet from your midst to raise him high in rank and honour him
for his good deeds. And in your midst Allah left His Book and the Sunnah (way)
of the Prophet. So he who follows both in his life shall have to take the path
of goodness. And one who discriminates between them shall go on the path of
evil. Addressing you Allah had said, "O ye believers! Persevere with the
defence of the order based on justice, revealed by Us. (Q.4:135). And it should
never be allowed to happen that Satan keeps you entangled in the (event of the
sad) demise of your Prophet.
So to oppose Satan adopt measures as early as possible to defeat him. Do not
allow him time to act against you as he will fall upon you headlong and destroy
your order based on faith."
Exposition: This speech of Abu Bakr Siddiq very clearly brings out the
importance of the Islamic order established during the life time of the
Prophet. Due to shock as a result of the death the believers were not intending
to abandon unity of Allah and the devotional acts such as prayers and fasting
that he (Abu Bakr) felt the need of remonstrating with and warning them. Rather
it was feared that the Islamic order of government, established after a long
and arduous struggle, may collapse. So Abu Bakr Siddiq came forward, delivered
a speech in a large gathering of the companions, in which, with a verse of
Surah Nisa', O ye who believe stand out firmly for justice as witnesses to God
(Q. 4:135), he pointed out that Allah had made them the defenders and
preservers of the Order of Justice. He has entered a covenant with them for
such defence. So they should not allow the grief of the demise of the Prophet
to overwhelm them. They must get up and defeat Satan. They should concentrate
on preserving their religious order (caliphate).
Immediately preceding the verse of Surah Nisa‘ (Q. 4:135) referred to by Abu
Bakr Allah says that before raising the Muslim Ummah he had entered a covenant
with Israelites. But they were found guilty of unfaithfulness and breach of
trust and invited Allah's wrath upon themselves. They were consequently
divested of the honour of the leadership of the nations and were dominated and
disgraced by pagans. Now you are being honoured with that position of great
responsibility. You are being entrusted with the Book of Wisdom and with the
great authority and rule. Beware! Do not be guilty of breach of trust and
faithlessness like the Israelites. Stand firmly by your covenant (with Allah).
Do not be unfaithful to the Book. They (the Israelites) were ungrateful,
rebellious and disloyal and faced its evil consequence. And ("O ye Ummah
of Muhammad)! We command you to take the path of Taqwa (piety), do not resort
to breach of trust, do not invite Our wrath by abandoning the way marked by the
Qur'an. And last of all He gave the instruction: "O ye believers! Defend
this divine Order of Justice and Equity at all costs".
The same theme with slight deference has been repeated in Surah Ma'idah (Q.5).
This is the last Surah of Commandments in which the Law has been perfected.
This Surah was revealed in Arafat (a halting place in the various stages of
movements in Haj). Its style gives an impression as if a covenant with this new
Ummah is being made in this vast open expanse, (Arafat), saying, "The
divine favour has been completed". The great authority and rule have been entrusted
to you. Now it is up to you to stand firm by Our covenant or take heed! The
(entire admonitory) history of the Israelites is before you - how they were
guilty of betrayal of trust and how they were brought low!
This is the order based on faith and such is its great value and importance.
But woe to this ummah! It has destroyed that blissful order. And the agony of
it is that this Ummah after losing its greatest asset is totally insensate to
this loss and winding up the entire business and consigning it to oblivion are
now in deep slumber.
The caravan has not only lost its wherewithal, But woe to it that it is not
cognizant of that (great) loss. – Iqbal
[next]
3.
FORMATION OF JAMA'AT (PARTY)
303. The Prophet said,
"When three persons are out on a journey, they should take one of them
their Ameer". -Abu Da'ood, Abu Sa'eed KhudrÃ
Exposition: Shaikh-al-Islam, Ibn Taimiya says, "When formation of party
has been made obligatory for people on a journey, it should be all the more
incumbent on the believers that they organize themselves into a party when
their collective order has been confounded. It is not permissible for the
believers to do individual existence. It is an un-Islamic way of life.
Confusion and anarchy are for the pagans. Islam stands for organisation and
unity.
304. Abdullah bin 'Amr bin 'As
reports the prophet to have said, "It is not permitted to three persons
living in wildness not take one of them as their Ameer (Leader) - Muntaqa
305. The Prophet said,
"The way a wolf is the enemy of the goats, easily preying upon the stray
one, Satan is the wolf of men (preying upon them). lf they do not live closely
knit in the form of a homogenous party he preys upon them very easily".
"So, O ye people! Do not stray on to the bye-paths. It is incumbent on you
to live with the party and the community of Muslims". - Musnad Ahmad,
Mishkat, Mu'az bin Jabal
Exposition: To stick to the party was the command when the party of Muslims
(Al-Jama'ah) existed, and was fully functional. But what to do when such an
organization of the believers is non-existent. This is a very important
question. It simplest and straight answer is that Jama'ah (a party) should be
formed so that ultimately Al-Jama'ah (the party) comes into existence.
306. The Prophet said,
"Whoever wishes to build an abode for himself in the centre of heaven
should cling to the party, for Satan is always with a lonely person but departs
as soon as (he joins another and) they become two".
Exposition: lf the Al-Jama'ah (the Party) of the Muslims exists and is
functional, it is necessary to cling to it. In that case doing individual
existence, remaining cut off from the party is not permissible. Al Jama'ah is
that state of Muslim community where Islam is overwhelmingly dominant and in
absolute authority and rule and the Muslims are one on the leadership and
guidance of an Ameer. Under these conditions remaining aloof from the party
cannot be permitted. But when the Al-Jama'ah is not in existence, the believers
would have to organize themselves into a party, Jama'ah and work in such a way
that ultimately (the party) comes into existence.
[next]
4. THE
NATURE OF RELATION BETWEEN AMEER (THE LEADER) & MA'MOOR (THE LED)
307. The Prophet said,
"Each one of you is the protector and supervisor and he will be questioned
about those that have been put under his charge. So the Ameer will be
accountable for the people under his administration. And man is the Supervisor
over the members of his household (wife and children) and will be responsible
for those under his care. And the housewife is the supervisor of the husbands
household and his children. She will be asked to explain about the care and
bringing up of the progeny". - Bukhari, Muslim Ibn 'Umar
Exposition: Supervisor in this context means responsible for the corrective
training. It is his duty to keep them under healthy conditions and protect them
from going astray. If he is negligent in their proper training and leaves them
free to have their own way, Allah shall call him to account on Doomsday.
308. Ma'qil bin Yassar says that
he heard the Prophet saying, “The person who has been made responsible for the
collective affairs of the believers and he betrays the trust, Allah will
prohibit his entry to heaven". - Unanimous
309. Ma'qil bin Yassar says
that he heard the Prophet saying, "The person who accepted the
responsibility of the collective affairs of the believers and then he was not
faithful to their cause and did not tire himself in this duty as he did in his
own affairs, Allah will throw him into hell-face downward". And in the
report of ibn Abbas on this theme, we have: "Then he did not protect them
the way he protected the members of his own household, he will not be able to
benefit even by the fragrance from heaven". - Tabrani
310. Yazeed bin Abi Sufyan
says. “When Abu Bakr sent me to Syria as a commander of the fighting men, he
counselled me thus: 'O yazeed! you have some relatives there. It is possible
for you to entrust responsibilities to them on preferential basis. This is the
greatest cause of anxiety to me concerning you. The Prophet has said,
"Whoever is made responsible for managing the collective affairs of
Muslims and he makes rules over them some men merely for consideration of his
relationship with them, the curse of Allah be upon him. Allah shall not accept
any excuse from him, until he has to cast into hell". - Kitab-al-Khiraj,
Imam Abu Yusuf
31 . Asma' bint 'Umais says
that Abu Bakr addressing 'Umar said, “O you, son of Khattab! I have nominated
you as caliph because of affection for Muslims. And you have benefited by the
company of the Prophet, you have seen how the Prophet preferred us to himself
and our families to his own family. Whatever remained form the gifts sent to us
by him, we sent as gifts to the members of his household". -
Kitab-al-Khiraj, Imam Abu Yusuf
312. The Ameer of the
believers, 'Umar Ibn Khattab, addressing a mixed gathering (of the common
people and the governors of the provinces) said, "O ye people! you owe an
obligation to us, to be faithful to us behind our backs and help us in acts of
charity. (He went to say), "O ye who have been made responsible for the
collective affairs of the believers! Forbearance and gentleness of no other
persons- is so pleasing to Allah than that of the rulers of Muslims. Similarly,
no other ignorance and clumsiness (bordering on stupidity) is more injurious
and odious than those of the Ameer". - Kitab-al-Khiraj, Imam Abu Yusuf
313. The Apostle of Allah said,
"The Muslim should listen to and obey those responsible for their
collective affairs, whether their orders are tasteful or unpalatable provided
they are not sinful (involving disobedience to Allah). lf however, they are
ordered to violate the divine injunctions. they should neither listen to nor
obey them". - Unanimous, Ibn 'Umar
314. Tameem Dari reports the
Prophet to have said, "Faith is sincerity and well-wishing" This he
repeated three times. We asked him, "Sincerity for and well wishing by
whom?" He said, "For Allah, for His Apostle, for His Book, for those
responsible for the collective order and the Muslims in general". - Muslim
Exposition: The word (for sincerity and well-wishing) used in Arabic text is
Naseehat which has a sense diametrically opposed to betrayal of trust,
dishonesty, deceit and adulteration. It is usually translated as sincere loyalty
and sincere well-wishing. It has already come for discussion under the heading
"Belief in Allah" in the chapter 'Elements of Belief'. Sincere
loyalty to the Muslims in general has been given in detail under the chapter on
'Social Relations'. As for sincere loyalty to those responsible for the
collective affairs of the Muslims it means that our relation with them must be
one of love. If they command us, we must obey them faithfully and in the work
of call to faith and organization we must offer them a helping hand cheerfully.
If they are deviating from the right course, we must point out the error of
their thought or action gently and politely. If somebody resorts to a mistaken
notion of tolerance and witnessing the error does not point out them, such a person
is not a well-wisher of the persons in authority. He is positively malevolent.
Such an act amounts to betrayal at the party level. But this is possible only
when the responsible persons can tolerate criticism (however mild and sincere).
As a matter of truth, they should not only be just tolerant but should express
their pleasure and gratitude to the person who has a sincere criticism and
would be pleased to listen to their adverse opinions and pray for them for this
kind of their gesture. Even if somebody does it awkwardly and harshly due to
ignorance or harshness of his temper, they instead of rebuking him should point
out to him the error of the manner of his presentation, 'Umar was once
criticized by somebody rather harshly, but when some one of the gathering
wanted to discourage and silence him, 'Umar said,
"Let him say. If people do not say such things to us there is no goodness
in them. And if we do not accept such well wishing. there is no beneficence in
us".
Exposition: Many such examples have come down to us from our forefathers,
having instruction and light for both the leaders and the led. Here we are
going to present just one such pattern. When 'Umar, (the second rightly guided
Caliph) took over charge of the affairs of the Muslims, Abu ’Ubaidah and Mu'az
bin Jabal wrote a joint epistle to him, each and every word of which is
fragrant with sincerity and well wishing. The letter runs like this:
"We have seen you in that condition when you were anxious for your own
reform, training and supervision. And now the responsibility of the training
and supervision of the entire Ummah has devolved on you. Ameer-ul-Mo'minin.
(leader of the believers)! coming to your gathered meetings there will be
people of high rank and those of the lowest rungs (Community) and friends and
foes alike. And in seeking and getting justice they have an equal share. Under
the circumstances you will have to think over and chalk out a policy and
programme for yourself. We remind you of the dread of the Day when men will be bowed
down before Allah, the irresistible (eye downcast). The hearts will be
trembling and before the argument of Allah the Irresistible, all their
arguments will be of no avail. That day one and all shall be helpless in His
Presence. They will be hoping against hope for His Mercy and mighty afraid of
His punishment.
"And it has been related to us in a tradition that the men of the Ummah in
the last will be friends of one another only apparently but in reality enemies
of one another.
"And we seek refuge in Allah for it that you do not take this epistle from
us in its true spirit and light it deserves. We have written this letter to you
with the sentiment of sincerity and well-wishing. Peace and blessing of Allah
be upon you".
When this letter found 'Umar, he wrote back in reply:
From 'Umar bin Khattab to Abu 'Ubaidah and Mu'az. "I send good wishes of
peace and blessings of Allah. I am in receipt of your joint epistle in which
you have written that prior to this new responsibility I was anxious about my
own reform, training and supervision. But now the entire responsibility has
come to my shoulders. There will come to my assemblies high and low and friend
and foe alike. And every one of them has the right to justice and equitable
treatment. You have written that l should think over my course of action under
these conditions. What can I say in answer to this (thought-provoking)
suggestion, since 'Umar has neither prudence nor power.
They can come from Allah alone. Then you have instilled fear of Allah into my heart
regarding the end outcome of our deeds -as before us had been warned about
their ending. This alternation of day and night, associated closely with the
life of man, is bringing closer than which is distant, is decaying everything
fresh and is bringing closer our eyes every prophecy, until the life on earth
comes to an end life Hereafter commences, which shall take every one to heaven
or hell according to his record of deeds (and the decision of Allah). You have
also warned me about the fact that people in the last days shall be friends of
one another in appearance and enemies of one another in disguise. So be sure
that you are not the people about whom it was said in the report. Nor is this
the period when such hypocrisy will make its appearance. That will be the
period when men will love one another for (the promotion of) their worldly
interests and to safeguard these material interests they will be afraid of one
another. You have also written that you seek refuge in Allah that I take your
letter in the wrong light. Undoubtedly what you say is true. You have written
this letter with the sentiment of sincere well-wishing. Do not stop writing to
me. I can never be independent of the sincere advice of both of you. And I pray
for the peace and blessing of Allah for you also (as you have wished me)".
[next]
5. LOVE
OF TRUTH, AVERSION TO EVIL, ENJOINING JUST AND GOOD AND FORBIDDING EVIL
315. The Apostle of Allah said,
"Whoever honoured an innovator, helped in the scattering of the
Faith". -Mishkat, Ibrahim bin Maisarah
Exposition: An innovator is one who introduces into Islam some view or deed
which is (not only alien) but contradictory or not in keeping with its basic
principles. Such a person tries to scatter Islam. And he who honours him helps
him in his mission of destroying the divine faith. What the Prophet wants to
stress is that such persons should not be looked upon with a respect and
treated honourably in Muslim society and their nefarious activities should not
be tolerated. Looking at our society in the light of this tradition, we find it
in a deplorable state of degeneration and decay.
316. The Apostle of Allah said,
"Do not address an innovator as (your) leader, for by so doing you will
displease you Lord and Cherisher." - Mishkat
Exposition: Do not address the innovator as (your) leader means that a person
whose word and deed are contradictory, who does not believe in Islam as the
only true faith, who is sceptical where Islamic teachings are concerned, is not
worthy of becoming your leader. If you make him your leader, you will annoy
Allah. And one with whom Allah is annoyed cannot find asylum anywhere. He is
contemptible in this world and doomed in the next.
317. Abdullah Ibn Umar says,
"When the drunkards fall (ill) do not visit them to enquire of their
health". - Al-Adab-ul-Mufrad
318. The Apostle of Allah said,
"When the Israelites indulged in violation of the divine injunctions,
their Ulama tried to restrain them but in vain. However, (instead of boycotting
them) they participated in their gathering and started eating and drinking with
them as usual. When things came to such a pass, Allah made them similar in mind
and heart and cursed them through the Prophets David (Daood) and Jesus
(Maseeh), son of Mary. This was done because of their violation of divine
injunctions and their persistence with excesses. Abdullah Ibn Mas‘ood, the
reporter of this tradition says that the Prophet was in a reclining position
(at this stage) sat erect and said, "No, by one in whose hand rests my
life you shall surely be enjoining good and prohibiting evil, holding the hand
of the tyrant and forcing him to bow down to truth. If you abstain from it, the
hearts of all of you too will become similar. And then Allah will throw you off
from his Mercy and Guidance just as he did with the Israelites. - Baihaqi,
Mishkat, Ibn Mas'ood
319. Noman bin Basheer reports
that the Apostle of Allah said, "One who violates the commandments of
Allah and he who witnessing the acts of his does not restrain him but tolerate
them, their example is like that of persons who hired a boat and cast lots for
the upper and lower deck. Those in the lower deck had to pass by those in the
upper deck to fetch water from the sea, and the latter were put to some
inconvenience. So the occupants of the lower deck took an axe and began rending
the bottom of the boat. The men in the upper deck came down to them, saying,
“what are you doing“? They said in reply, "We need water which can be had
only from the upper deck. But since you are inconvenienced by our frequenting
your deck, we shall now obtain our supply of water direct after rending holes
in the bottom of the boat. "After relating the example of the boat and its
occupants the Prophet added. "lf the men in the upper deck prevent the
lower deck men from rending holes in the boat they would save them from
drowning and themselves too. However, If, they do not restrain them from it
(their suicidal attempt) and connive of it, they are sure to drown all the
occupants of the boat including themselves". - Bukhari, Numan bin Basheer
320. The Apostle of Allah
harangued one day and praised some Muslims in it. Then he said, "Why is it
that some people do not educate them and create understanding of the faith in
them? They do not bring home to them the evil consequences of their ignorance
of the faith and do not restrain them from evil deeds. And why is it that some
people do not learn their faith from their neighbours to create in themselves
comprehension of the faith and do not learn from them the exemplary
consequences of lack of religious knowledge? By Allah! The people must educate
their neighbours, create the perception of the Faith in them, admonish them,
preach goodness to them, and restrain them from evil deeds. Also people will
have to learn their faith from their neighbours, create in themselves
understanding of the faith and accept their (neighbours) admonitions and
sermons otherwise l will punish them before long, some men from the audience
asked him, "Who are these people against whom you have made these remarks"?
Some others opined that the Prophet alluded to the faithful, Asha'rites. They
have a clear understanding of faith and in their neighbourhood the inhabitants
of the hamlets by the streams are ignorant rustics. When the Ash'arites heard
about the harangue of the Prophet they came to him and said, "O Apostle of
Allah! you have approved of some people and shown your annoyance for us. What
is our fault? We would very much like to know". He (the Prophet) said,
"Men must educate their neighbours, admonish them, enjoin good and forbid
evil. Similarly, men will have to learn the faith from their neighbours, accept
their sermons and admonition and create (in themselves) the comprehension of
the faith or I will chastise these people in the life of this world before long.
At this the Ash'arites said, "O Apostle of Allah! Shall we create
understanding of faith in others too? (Is education and preaching of faith to
others also our responsibility")? The Prophet said, "yes. That is
your responsibility, "They requested him for one year's time (to
accomplish it) and the Prophet granted their prayer for one year's respite
(during which period they would create perception of the faith in their
neighbours and teach them the position of Islam pertaining to the commandments
(the Shari‘ah). After that the Prophet recited the following verse of the
Qur‘an:
Curses were pronounced upon those among the children of Israel who rejected
faith, by the tongue of David and Jesus, the son of Mary: because they
disobeyed and persisted in excesses. Nor did they forbid one another the
iniquities which they committed : evil indeed were the deeds which they
did". (Al Qur'an 5:78,79) – Tabrani
[next]
6.
PREACHING WITHOUT PRECEPT
321. The Apostle of Allah said,
"A person will be brought on Doomsday and thrown in to the Fire. His
entrails shall come out (of his abdomen). Then he will go round them as a
donkey takes rounds of the mill (it has to drive). The other in mates of fire
will gather round him and enquire of him" O you such and such? What is
this calamity you are afflicted with? Did you not enjoin good and forbid evil
to us in the life of the world (we have left behind) (How do you happen to be
here in spite of preaching good deeds)? That person (being thus tormented) will
say, "I preached goodness to you but never acted upon it myself, and
forbidding you evil did not abstain from it. - Bukhari, Muslim Usamah bin Zaid
322. The Prophet said, "l
saw on the night of ascension some people whose lips were being incised with
scissors of fire. I asked Jibril. "Who are these people?" Jibril
said, "they are the preachers of your Ummah. They enjoined good and
instilled fear of Allah in other persons but forgot themselves". -Mishkat,
Anas
323. Harmalah says that he said
to the Prophet, "What are the things you would command me to practise? The
Prophet said, "lf you like that men after your departure from their
assembly remember you with your good qualities, create them in yourself. And
those that you detest being associated with you (in their conversations) shun
them". - Bukhari
Exposition: The desire of man to be mentioned among his fellow beings with his
good points on without the least reference to the dark side of his character is
natural. And for this too will have to become really good and abstain from all
evil since."
324. A certain person said to
Abdullah Ibn Abbas, “I wants to preach faith and to enjoin good and forbid
evil". Abdullah Ibn Abbas said". Have you attained that
position"? He said, "yes I hope so. "Ibn Abbas said, you are not
afraid that the three verses of the Quran will bring you to disgrace, do preach
faith". He asked him (Ibn Abbas), "Which are those three Quranic
Verses"? Ibn Abbas said, "The first verse is this: Do ye enjoin right
conduct on the people and forget (to practise it) yourselves? (Q. 2:44) Ibn
Abbas said to him, "Have you practised it fully in your He replied,
"No". Continuing, Ibn Abbas said, "and the second verse in this:
O ye who believe! why say ye that which ye do not. (Q. 61:2). Have you lived
upto it satisfactorily"? That person said, "No.". "And the
third verse" he went on to say is, "I wish not in opposition to you,
I do that which I forbid you to do (Q.9:88). Ibn Abbas asked him, If he had put
into practice this third verse. He said, "No". Then ibn Abbas told
him to go and enjoin good on him and forbid evil to himself before (trying it
on) others. This is the first stage of preaching".
Exposition: This person probably due to ignorance of the delicate position of
grave responsibility of a preacher of Faith, had in good faith, taken into his
head that the best charitable act could be preaching faith of Allah to his
servants before he had practised it on himself. Abdullah Ibn Abbas measured him
with the Qur'anic yard stick (norms and principles) and through his own
confession demonstrated in his own capacity for this delicate job.
325. Hasan said,
"Knowledge is of two kinds" One is that which from the tongue passes
on to the heart and settles there. If knowledge will be thin that
will stand in good stead on the Day of Judgment. And the other is that which
remains limited to the tongue only and does not find its way to the heart. The
latter knowledge shall become an argument and inviolable evidence against man
on Doomsday. - Darami
Exposition: Ignorance of law is no excuse. Yet an ignorant person pleads for
favourable consideration and implores for a certain amount of diligence in his
case and his prayer may be entertained to some extent in genuine case. But it
would be the height of simplicity and erroneous notion to think that he would
go scot-free in the face of an overwhelming evidence to neglect or wilful
disobedience with full knowledge of the code of conduct (law and how he had
arrogantly violated it. Allah, the Exalted and Mighty shall say to him,
"You knew everything. What then prevented you from putting your knowledge
into practice which would have awaited you here, this Day?
[next]
7.
ACQUISITION OF THE KNOWLEDGE OF FAITH
326. The Apostle of Allah said,
"The person whom Allah graces with excellence. He bestows upon him
knowledge and understanding of His faith". Muslim, Mu'aawiah
Exposition: Apparently enough the knowledge and understanding of Faith is the
fountain head of all goodness. One who comes by it is blessed with the bounties
of both the worlds. He will amend and adorn his own life and those of others.
-------------------------------------
1. The Prophet Sho'aib had made this remark when admonishing exhorting his
people to give up their fraudulent trade and their notorious sharp practices of
short weighing and short measuring and highway robbery, extracting forcibly as
much as they could from the trade caravans passing the highway close to their
hamlets as the demand of the right of way and safety, of life granted to them.
He (Sho'aib) had pointed to them that unlike them his word and deed had no
contradiction but perfect accord.
327. The Apostle of Allah said,
"The person who undertakes a journey for acquisition of knowledge Allah
shall make his way to heaven easy. And those who get together is one of the
houses of Allah (mosque) and recite the Book of Allah and discuss it, on them
descends the peace of mind inspired by Allah. His Mercy covers them, the angles
surround them and Allah mentions them in the assembly of his angles. And one
whose deeds make him a laggard in this respect, his nobility of birth cannot
advance him". - Muslim, Abu Hurairah
Exposition: In this report the Prophet has on the one side given glad tidings
to those in quest of religious lore and on the other warned them against the
risks of not putting that knowledge into practice (which is its real use). If
he lags behind in living up to his knowledge, neither his erudition nor his
high birth can raise him in position in the right of Allah. The one thing that
can exalt him are his own good deeds.
328. Abdullah bin 'Amr
bin-al-As says, "One day the Prophet came to his mosque (Prophet's mosque)
and found two assemblies there. (One of them was busy with remembrance of Allah
and his Clarification and the other was occupied with learning and imparting
knowledge of faith). He said, "Both of them are engaged in good deeds,
still one of them is superior to another, The people absorbed in remembrance of
Allah may or may not be given by Allah (what they desire) at will. As for the
other group they are devoted to learning and teaching faith. And I have been
sent as a teacher. And with these words he joined the second assembly". -
Mishkat, Abdullah bin 'Amr
[next]
8.
IMPORTANT PRINCIPLES OF THE CALL TO FAITH
329. Abdullah Ibn Mas'ood used
to preach every Thursday. Somebody said to him, "O Abu AbdurRahman! l
would like that you admonish us everyday. "He (Ibn Mas'ood) said, what
restrains me from preaching every day is that you will (soon) get tired of it,
which I do not like. I admonish with intervals just as the Prophet used to harangue
with intervals. And he did it so that we may not be wearied. - Bukhari, Muslim,
Abdullah Ibn Mas’ood
Exposition: The principle confirmed by the practice of the Prophet and Abdullah
Ibn Mas‘ood is that those preaching faith should not worry people by too
frequent admonitions, they should take stock of the existing, condition study a
particular selling and situation whether it is favourable for preaching or not.
The preacher should be like a cultivator who is eagerly looking for rains. And
as soon as there is a shower he starts preparing ground for sowing his seed. So
neither it timed preaching is proper, nor negligence in looking for favourable
occasions can be justified. Proper occasion may keep coming but the preacher
may go on measuring his own dignity and prestige and not avail them.
330. lkramah reports Abdullah
Ibn Abbas to have said, "Preach once every weak. You may do it twice a
weak but never more than thrice a week. Do not create aversion to Qur'an in
people. And it should never be that ever on finding them engaged in some
discussion on your arrival you thrust yourself on them with your sermon. Keep
quiet on such occasions and preach on when you perceive inclination in them and
they request you for it. And beware! Refrain from use of measured and
rhythmical (affectable) speeches. I have seen the Prophet and his companions.
They never made affectible speeches and adorned language. lkrama
Exposition: A tradition has been quoted in mabsoot by imam Sarkhasi in which
the Prophet is reported to have said, "Do not adopt the ways whereby men
come to detest service and devotion to Allah".
The words 'request you' or make a demand for it in the tradition means that
they either say it in so many words or their countenances give an indication
that they are in mood to listen to you. Only then you should preach them.
Wasting your breath on an unwilling crowd and their boredom (total lack of
interest) evinced by their countenances and gestures may not sound such an
insult to you personally but the Book of Allah and the Sunnah of the Prophet
deserve much respect.
331. When Zakat was made obligatory and the Prophet was commanded
by Allah to realize Zakat from people, He appointed a person for its collection
and instructed him saying that he should not take the best part of people's
properly, so close to their hearts. Take from them old she camels and the
issueless (very young females) and take their defective she-camel. So the
collector of Zakat went out and collected Zakat from the cattle of the people
according to the instructions of the Prophet until he came to a bedouin Arab
and told him that Allah has ordered the Prophet to realize Zakat from men. This
(payment of) Zakat shall remove their (moral and spiritual imprurity and make
their belief firmer. That bedouin (tribes) Arab said to the collector,
"There are our animals go and take from them, that which you like".
When the collector took old, defective and very young she-camels from his
stock, the owner said to him, "No, one before you ever came here to take Allah’s
share from our camels. By Allah! you will have to take the best animals. (How
can inferior and defective thing, be presented before Allah)". -
Kitab-al-Khiraj, Abu Yusuf
Exposition: lf the Prophet had started taking the best part of their property,
a revolt, against this commandments of Islam was possible. But gradually when
the faith and belief became firmly rooted in their hearts and they had been
trained, their sentiment in this behalf was so refined that the bedouin
(tribes) Arabs in the wilderness insisted that the best part of the properly be
taken as Zakat.
332. The Prophet repeated his words thrice (whenever he felt there
was need for it) so that men may fully comprehend them". - Bukhari Anas
Exposition: Every language has its own peculiarities of speech. It is necessary
to be fully acquainted with them. The aim is to convey one’s message to the
minds and hearts of men. The speaker will have to adopt the language and style
according to the need of the audiences. To adopt a philosophical style of
speech and men verbosity (or resorting to jargon) is to make the call to faith
meaningless. About the Prophet Ayeshah has said, "His (Prophet's) speech
was so clear that whoever heard it, understood it".
333. Ali said, "The hearts have some carvings and
inclinations of their own. They are at times ready to you and at others are
closed to such reception. So find your way to the hearts of men when they are
prepared to listen to you. For the heart when compelled (to receive or accept
anything) becomes blind (unreceptive and unaccommodating). - Kitab-al-khiraj,
Imam Abu Yusuf
334. 'Ali Ibn Abu Talib says, "The best learned man (in the
religious lore) is he who does not make people despair of Mercy through his
speeches and sermons. Nor does he seek allowances and indulgences for boldness
in disobedience to Allah and making them dauntless of Allah's visitation on
them (His chastisement)".
Exposition: The tradition is very clear in conveying its message to the
preachers that they should never adopt that approach which leaves no redeeming
factor for the defaulter. Despairing of Allah's mercy he may give up all
attempts at self reformation. On the other hand his tone in the mother of
Allah's Mercy and his unlimited indulgence in conjunction with a mistaken concept
of intercession of the Prophet may embolden them to deliberate violation of
divine injunctions and yet reposing hope in their absolution out of divine
mercy. Both sides must be placed before them in their proper proportion. Mercy
shown to culprits and black guards in disregard of justice and equity becomes
injustice to obedient servants of Allah. Allah is most Merciful to His servants
but he is just, Q'aim bil Qist standing firm on justice but he is irresistible
and lord of retribution also. In fact justice demands that arrogance and
defiance in disobedience smacking of independence must receive their due. There
must be perfect equilibrium between Mercy and justice of an All-wise Allah. The
middle course as in everything else is the best and appealing to our common
sense also.
[next]
9. GLAD
TIDINGS TO THOSE ENGAGED IN SERVING THE FAITH
335. ‘Mu'aviyah reports that he
heard the Prophet saying, "A group shall always exist in my ummah that
will protect the Faith of Allah. Those who do not stand by that group or those
opposing it, shall not be able to totally eliminate it, until the Decision of
Allah comes to pass (the world comes to an end). And this group of the
defenders of faith shall remain in fact (unharmed and undeviated from the Right
Path)“. - Bukhari, Muslim
336. The Prophet said,
"Some of the men of my ummah, loving me most. Will come in late times.
Every one of them will be longing if he had seen me with his household and his
property". -Muslim, Abu Hurairah
337. The Apostle of Allah said,
"The Islamic faith was alien to people in the beginning and before the
long time it will once again become alien as before. So glad tidings for the
strangers. And those strangers will be the people who will rise to revive my
sayings (Sunnah) which others have corrupted". - Mishkat, Amro bin Auf
Exposition: Islam has been the true faith revealed by Allah in every age from
Adam to Muhammad (Sallahu Alaihi Wasal'lam) in when it was most perfect and
final form (edition) to last to the end of days. But before that it had been corrupted
after the passing away of the Prophets. This corruption was worse confounded
before the final most authentic edition of Islam and the abiding Book of Allah
the Quran was revealed through the last Prophet, Muhammad Sallallahu Alaihi
Wasal'lam inspite of the following of two earlier revealed editions of Islam
(with later corrupted misnomers Judaism and Christianity) it was the darkest
period of known history and Islam was the most alien faith. Then through the
unifications of the efforts of the Prophet and his staunch followers for nearly
three years it got introduced to the then known world and was soon dominant
with authority and rule. Men in large numbers entered its fold and it was no
more alien to mankind. But with the passage of time due to the deteriorating
condition of its followers it began to lose its pristine purity. Innovations
were introduced, slight differences of opinion and practice gave rise in due
course to opposing sects, each one jubilant over its own edition of the faith.
And it has once again become alien to a vast majority of so called believers
and unbelievers alike. And those lucky few who rise to revive it in its
original purity and brilliance, themselves become strangers to the generatrum
of humanity. Such strangers have the glad tidings from the Prophet.
[next]
X. REQUISITE QUALITIES FOR SERVING THE FAITH
1.
THANKFULNESS
Ordinarily every individual of
the Muslim ummah, must of necessity have this quality. But for those who devote
themselves to revive faith in this corrupt atmosphere, it is inevitable and a
plentiful supply of it at every step. Thankfulness in reality is the then; that
when man thinks about himself with reference to the universe around him he is
reminded of his own position in relation to his Creator and the fact his Creator
long before his birth in this world provided air and nutrition for him in the
darkness of his mother's womb. And when he was born into this world how many
marvellous provisions had already been made for the most helpless creature like
a human new born baby.
A loving mother who gave him suck, a provision made for him in her breast by
Allah, before he was born. He could neither speak nor move about. But his lord
and Cherisher made his mother so kind to him, even at the cost of her own
comforts, even sleep, without which he could not have survived. Under the
loving care of his parents, his Lord brought him up, gave his body strength and
endowed him with power of speech, thought and understanding. And for his
existence maintenance and progress in this world, the entire machinery of the
universe is constantly at work under his command, without which life on earth
would have been impossible.
On the one hand he looks to his own helplessness and infirmities and on the
other the countless bounties of Allah being constantly showered on him, This
rouses in him love of his Creator, lord and Cherisher, and spontaneously he has
moved to praise and thank his Benefactor, the Lord of the bounties and all his
physical and mental faculties became devoted to please his most Benevolent
Master and to strive to his utmost on the way pleasing to him.
It is this state of his mind and this attitude of devotion that urges him on to
dedicate himself whole-heartedly to serve and please his Lord that is known as
thankfulness. It is the fountain-head of all goodness. It was to revive and
rouse this sentiment that Books have been revealed and Apostles of Allah raised
among the nations of the world. And it is, again, this sentiment that Satan,
the arch-enemy of man, wants to deaden in him (man) in his untiring campaign.
The Book of Allah tells us about this campaign of lblis (Satan) :
He (lblis) said, "Because Thou hast thrown me out of the way, Lo! I will
lie in wait for them on Thy Straight way, Then will l assault them from before them
and behind them, from their right and their left: nor wilt Thou find, in most
of them, gratitude (for Thy Mercies). (Q: 7:16-17)
It was the part of this mischievous man-baiting of lblis that Adam fell a
victim to his treachery and disobeyed his Lord. The question arises why Adam
violated the express command of his Lord to abstain from approaching a certain
tree in the Garden of Eden, then his abode. The answer is that lblis succeeded
in his evil mechanizations through constant temptation and promise of eternity
and a kingdom to which decay is unknown. The Qur'an says: "O Adam! shall I
lead thee to the tree of Eternity and to a kingdom that never decays"?
(Q20:120). He strived with all his wiles and false premises .... and Satan's
promises are always false ...... that the strong apprehension of the providence
the Cherisher and His unlimited bounties, very much alive in them (Adam and
Eve), may be enfeebled and suppressed. And it was only after such suppression
that he fell a victim to Satan's wiles.
So the more alive and active this sentiment in man, the greater his effort in
the way of obedience to his Lord and Cherisher. And when this perception is in
abeyance, it will be possible for man to approach sin. Allah's Prophet Yusuf
(Joseph of O.T.) emerged safe from the tempest stirred by a wicked woman of
unruly passion, only because he was reminded of the providence of Allah, his
Lord and Cherisher. He said to himself, "Such being the benevolence of my
Lord, how can I be ungrateful and disobedient to Him. (Q.12:23)
Once this sentiment of gratitude is awakened in the heart of man, his life
adopts the course of obedience to Allah.
----------------------------------------------------------
338. The Apostle of Allah said, "Whoever takes food and then says, “I
thank Allah who gave me this food without my own power and effort, his former
sins are forgiven". Abu Da'ood
Exposition: After taking his food he says, "Allah, my Benefactor and
Bountiful Lord has given me food with which my own wits and effort had nothing
to do. What, after all, is my contrivance, my planning and what my mental and
physical efforts"? I am a weak, helpless creature and whatever I could
boast of, is not mine, but a bounty of my Lord. This daily food of mine too is
a boon from Him. If he had not given it to me, I could not get it. Such a
person who earns his livelihood with his own contrivance and effort and calls
it the bounty of his Lord, is not likely to fall into sin deliberately. And if
inadvertently he errs and deviates from the right course at the impulse of the
moment, he turns without delay to his Master in repentance and implores His
forgiveness. Most likely he will be absolved of his sins.
339. Abu Sa'eed khudri says,
"When the Apostle of Allah put on new clothes a new turban, shirt or
sheet, he would (name it and) say, "O Allah! I thank Thee that Thou hath
given me this to put on. I request Thee for its benefits and the better aspect
of the purpose for which it was made. I seek refuge in Thee from the evil of
this garment and evil aspect of the purpose for which it was made". Abu
Da'ood
Exposition: A garment or anything else has it‘s uses and abuses. A believer
takes clothes as a bounty from the Lord and thanks Him on getting them. He also
prays to Allah that with them on, he may not indulge in evil, nor use them for
any evil purpose. Rather he says that he should be graced with intention to put
them to good use. This attitude and bent of mind of his is not confined to
clothes alone. On getting every gift from Allah, this is his pattern of
thought, and this is the mode of his prayer.
340. Ali ibn Rabi'ah says that
he saw 'Ali Ibn Abi Talib when a mount was brought to him, putting his foot in
the stirrup, he said, "In the name of Allah", and when he got firmly
seated on its back, he added, "Glory to Him Who has subjected these
(animals) to our (use), for we could never have accomplished this (ourselves),
and to our Lord surely, must we turn back!" (Q. 43:13,14) - Abu Da'ood,
Ali bin Rabi'ah
Exposition: lf Allah, the Exalted, had not subjected the camels, horses and
other animals to our use, man, so tiny compared to them, and poor in physical
might (brute strength), could not have accomplished it. But Allah, the Exalted
has, so beneficently, made them tractable. The believer thanks his own and
their creator for this boon in his earthly life and his thoughts turn at once
to the life Hereafter. He is painfully conscious of the patent fact that for
every gift and assignment there is accountability, and these animals that made
transport easy for him are also a gift and he would be called to account for
them too. It can be imagined how much advanced in doing good will such a person
be. It is the same with the very highly developed mechanised means of transport
in the matter of our gratitude to Allah.
341. Huzaifah says that when
the Prophet went to bed at night, he kept his hand under his cheek and said,
"O Allah! I live and die with Thy name on My tongue". And when he
woke up from sleep, he used to say, "l thank Allah that He revived us
after our death and we have once again to appear before Him on rising (from our
graves On Doomsday)". - Bukhari
Exposition: When anxiety for the life Hereafter has taken a firm hold on our
minds and hearts, at the time of going to sleep, we remember Allah and want
that Allah's name must remain with us in life and at the time of death, when
going to bed and on waking up from sleep. And when we get up from bed, we thank
Allah that he has granted us some more time for working towards righteousness.
lf yesterday we had been sluggish in our duty as servants of Allah, we should
see to it that we are more active today, and must take proper advantage of this
one more day of respite.
This is our condition every day. When we wake up in the morning we call to mind
the Last Day and its accountability That we must die one day and then raised to
appear before our Lord to render full account of our worldly career. If we
waste the period granted to us to live here. We will cut a sorry figure
tomorrow when appearing before the Divine Court of Justice.
342. Abu Sa'eed Khudri reports
that Mu'awiyah told us that one day when the Prophet came out of his house he
saw some of his companions sitting in a circle. He asked them, ("O ye' my
companions!) Why are you sitting here and for what purpose"'? They
replied, "We are sitting here to remember Allah, calling to mind His
favours conferred on us in as much as he sent down His Faith to us and graced
us with the intent to accept it and showed us the Right Path". -Muslim
343. Abu Moosa Ash'ari' reports
the Prophet to have said, “When one of the progeny of a servant of Allah dies,
Allah asks his angels, "Have you taken the soul of the progeny of My
servant?" They say 'yes'. Allah asks again "Have you taken the fruit
of his heart?" They say, 'yes' Again, He puts the question to them, 'What
did My servant say'? They submit', He praised and thanked Thee in this calamity
of his, and also said, "To Allah we belong and to Him is our return', Then
Allah says to them, 'Build an abode for him in heaven and name it (The House of
Praise and Gratitude)", - Tirmizi
Exposition: The believing servant of Allah said, O Allah! I thank Thee. In this
bereavement of mine, I am not mistrustful of Thee. Whatever Thou dost is no
wrongful and iniquitous. If Thou takes back what is Thine, there is no cause
for complaint.
"To Allah we belong and Him is our return", is a saying from the
Qur‘an (Q.2:156), that teaches patience, since it reminds us that we are the
object slaves of Allah. Our mission is to live in the world with His pleasure
as our objective and to Him is our final goal. lf we are patient in calamity
and persevere with it, there is hope of an excellent reward for this conduct.
And failing in this trial we may have to face the unhappy end. Everything here
in this transitory world is doomed to death and decay. This trend of thought
makes it easier to put up with a calamity, however crushing.
344. The Prophet said, “What
unique position is that of a believer? Under whatever condition he may be, he
makes it a source of earning good, And this good fortune is not the privilege
of any one else. If he is faced with hardships, disease and anguish, he is
patient. And when he is relieved and finds himself better off, he is grateful.
And both these circumstances become a source of goodness and well-being for
him. - Muslim, Suhaib
345. The Apostle of Allah said,
"Look at those who are lower than you in worldly goods and social status
(and you will thus be inclined to gratitude). And do not look at those who are
superior to you in riches and other paraphernalia so that the bounties of Allah
that you have at present may not appear meagre to you (which may lead to
ingratitude raising its head in you)". -Muslim, Abu Hurairah
[next]
2.
MODESTY
346. The Apostle of Allah said,
Modesty does not bring but goodness". -Bukhari; Muslim 'Imran bin Husain
Exposition: Modesty is really the fountainhead of goodness. One with this trait
of character will not come near evil. He will be inclined to do good. Imam
Nawawi, writing on the nature of modesty has stated:
"Modesty is a quality that rouses aversion to evil in man and restrains
him from dereliction of obligations to others", And Junaid Baghdadi has
said:
The truth about modesty is that when man observes the bounties of Allah and
realizes his own shortcomings in thanking the Lord of the bounties, a feeling
arises in him which is modestly".
And the Prophet himself has clarified the demands of this quality in a
tradition (No. 384) under the title, "Anxiety for the Hereafter".
[next]
3.
PATIENCE AND PERSEVERANCE
347. The Apostle of Allah said,
Whoever will endeavour to have patience, Allah will bestow patience upon him.
And there is no gift better and more comprehensive of so many excellence than
patience". - Bukhari, Muslim, Abu Sa'eed Khudri
Exposition: A Person who is impatient in a trial cannot do so without a staunch
belief and trust in Allah. And the person lacking in gratitude cannot be
patient either. That shows how many virtues patience comprises.
348. Usamah says that the
daughter of the Prophet sent a message to him, “My son is in death pangs.
Please come", The Prophet sent her greetings with the message, 'Whatever
Allah takes away is His, and whatever He gives is also His. And every thing
with Him is settled and every thing is timed. So have patience, hoping for
reward in the life Hereafter". She again sent a message to him, “Do come
please". Then he went to her with Sa'd bin 'Ubaadah, Mu'az bin Jabal, Zaid
bin Thabit and some others. The child was brought to him and he put him on his
lap. The child was in the last throes of death. The piteous sight brought tears
to the eyes of the Prophet. Sa'd bin Ubaadah said (in surprise), "What is
that'"? (you are weeping is that not impatience)? To this the Prophet
replied, "No. (It is not lack of patience). It is a sentiment of
compassion which Allah has created in the hearts of his servants". -
Bukhari, Muslim
349. The Apostle of Allah said,
"Believing men and women face trials from time to time. At times man
himself is the victim of some calamity, at others his progeny and his worldly
goods. (And in the face of all these trials and troubles he perseveres with
patience which keeps him free from evil thoughts and deeds), until he meets his
Lord in a state of purity and freedom from sin. - Tirmizi, Abu Hurairah
350. The Prophet said,
"The more severe the trial greater the reward, (provided man does not get
frightened and run away from the field of trial .... Path of Truth). And when
Allah loves a community He (to further purity them) puts them to trial. So those
who are resigned to the divine decree and patiently persevere, Allah is pleased
with them. And those who get disgruntled in this trial (and fret and fume),
Allah too is annoyed with them". Tirmizi, Anas
351. The Prophet said,
"The believer who comes by a mental anguish, physical pain or some grief
and he patiently puts up with it; as a result of it Allah absolves him of his
faults, so much so that if even a thorn pricks him, it becomes an excuse for
his absolution from sins". --Unanimous
352. Sufyan Ibn Abdullah says,
"I asked the Prophet to tell me something comprehensive about Islam that I
may never have to ask anybody else about it. The Prophet said, "Say, I
believe in Allah and (then stand firmly by it"). -Muslim
Exposition: The Prophet in the fewest possible words indicated to him (the
questioner) the secret of success here and Hereafter. After taking to Islam,
the Faith of the unity of Allah, man should make it his guide at every step in
his life and to stand firmly by the stronghold, even under the most
unfavourable conditions. And herein lies felicity for all time to come.
353. Miqdad reports that he
heard the Prophet saying, "Undoubtedly, fortunate is the person who
escaped from temptations and trials". These words he repeated thrice.
"But he who was tried and yet firmly held on the Truth, is superb, worthy
of applause". -Abu Da'ood
Exposition: The word trials in this report alludes to those conditions which
confront him in a period when falsehood reigns supreme and Truth is
overwhelmed. What calamities and trials is the lot of those opting for Truth
and clinging to it is too well known to need elucidation.
In such a period, if a person, inspite of all the impediments and difficulties
places in his way by the champions of falsehood, remains steady on the Path of
Truth, is praiseworthy of the Prophets prayers.
Tabrani reported a quote by Mu'az bin Jabal in which it has been said that when
the political order of Islam gets corrupted, there will come to rule over the
Muslims men who will take the society to evil ways. If the believers obey them
they will go astray. And in case of refusal or resistance they will lose their
lives at the hands of the despots. People asked him:
(A) "O Apostle of Allah! What do you instruct us to do under such
conditions“?
Then he answered:
(B) "You will have to put up with all that the followers of Jesus, son of
Mary, experienced at the hands of their persecutors. They were sawn in two and
were crucified, but did not submit to the authority of falsehood. To die in a
state of obedience to Allah is far better than a life lived in disobedience to
Him'.'.
354. The Apostle of Allah said,
"There will surely come a time when firmness of a believer in his Faith
will be like his holding in his hand a live cinder". - Tirmizi, Mishkat,
Anas
Exposition: What the Prophet has conveyed to the believers in this tradition is
that conditions will become unfavourable, falsehood will be in absolute power,
overwhelming the Truth. The majority of people shall become this wordly
(materialistic in outlook). Under such circumstances, those firmly holding on
to Faith have been given glad tidings. To play with fire and holding in hand
live cinders is a game worthy of the valiant in spirit and not the chickenhearted
lot.
[next]
4.
TRUST IN ALLAH (TAWAKUL)
355. 'Umar reports that he
heard the Prophet saying, "If you repose your trust in Allah as He should
be trusted, He would provide you with livelihood just as He provides birds with
food. When they come out in the morning in search of food their gizzards are
flat. But when they return home in the evening they (the gizzards) are
distended". - Tirmizi
356. The Apostle of Allah said,
"Fortunate is he who is resigned to the Divine decree and is content with
it. And wretched is he who does not pray to Allah for excellence. And his
greatest wretchedness is his displeasure with what Allah has decreed for him. -
Tirmizi, Saad
Exposition: The word used in the Arabic text of the report, Tawakkul, means to
make Allah one's Wakeel (Trustee) and reposing full trust in Him. However,
Wakeel in Arabic is not just a trustee, attorney or business representative,
but a guardian and patron who is a well-wisher of his ward and guards him
against harm and evils from other sources.
The patron of a believer is Allah and as such he has a firm conviction that
whatever comes from Him is good and in it lies his wellbeing and he is
perfectly satisfied under whatever condition He keeps him. A believer strives
to the last extent of his capacity in his affairs and then entrusts them to Allah
saying, "O my Lord and Cherisher! This weak and servant of Thine has done
what he could. Whatever faults, and shortcomings still remain are due to his
own infirmity. So O Thou Omnipotent and Most Perfect One! Perfect this affair
of his also for him'.
357. Somebody asked the Prophet, "O Apostle of Allah! Shall I
secure my she-camel and then entrust it to the care of Allah or leave it
unsecured and trust Allah for its security? "The Prophet said,
"Secure it first and then repose your trust in Allah". - Tirmizi,
Anas
Exposition: Whatever effort to achieve success in any undertaking is humanly
possible should not be spared and then only Allah should be invoked for His aid
and support. This is Tawakkul in its true sense.
358. 'Amr Ibn-al-'As reports the Apostle of Allah to have said,
"Man‘s heart and mind stray into every valley. So if man leaves them to
stray into every gorge, Allah will have little care which ravine or gorge
destroys him. And he who reposes his trust in Allah, Allah, the Exalted, will
save him from straying into and destruction in those gorges and ravines. Ibn
Majah
Exposition: lf man does not make Allah his wakeel and patron he will always be
troubled in mind and conflicting thoughts will deprive him of his peace of
mind. But one whose thoughts are focussed on Allah, he will be one-sided and
single-minded.
[next]
5.
REPENTANCE & SEEKING FORGIVENESS
359. Anas Ibn Malik reports the
Prophet have said, "When His servant after sinning turns to Allah in
repentance, Allah is pleased (with this turning of his) more than the person
who lost his she-camel (with his provisions on it) on which depended his life
and found it suddenly and unexpectedly (standing close to him). Bukhari, Muslim
Exposition: Travelling in the wilderness of a vast desert without any land
marks, shade, a drop of water or a blade of grass is almost impossible on foot
or any mount other than a camel. For, camel is the only animal peculiarly
designed by Allah for this purpose, that can, not only, put up with all the
hardships, but is an asset to the traveller in ways unimaginable to the
uninitiated, The bedouins (tribe) know it. So chance straying and loss of one's
mount in the vast sandy stretches, spells slow but sure agonising death to the
traveller. His joy can be imagined when despairing both of his mount and his
life, he suddenly finds it has returned to him. Allah is more pleased with the
return of a lost soul turning to Him in repentance than that camel-driver on
getting back his lost mount.
360. Abu Moosa Ash'ari reports
the Prophet to have said, "Allah, the Exalted, extends His hand at night
so that any person having sinned during the day may turn to Him during the
night. And he extends His hand during the day so that the person sinning during
the night may turn to Him during the day And Allah will continue with it until
the sun rises from the West (the advent of Doomsday). - Muslim
Exposition: Allah's extending of hand means that He calls His guilty servant to
seek shelter in His Mercy which is always there for the asking. lf at the
impulse of the moment he has fallen into sin during the night, there is a
chance for him to wipe off that filthy spot from his character-roll at day-
break. Delay may help Satan in taking him away further from Allah. And distance
between him and Allah spells the ruination of man.
361. The Prophet said,
"Allah accepts the repentance of His servant before death rattle". -
Tirmizi
Exposition: A person spent his entire life in disobedience to Allah (and never
once repenting), if he repents and seeks remission of sins before the
unconsciousness of death pangs has overtaken him, he may be absolved of them.
However, once the death rattle has started and a state of intoxication-Sakarat
has set in, the Reality hidden from our eyes in the life of this world, becomes
apparent to him, penitence and seeking forgiveness become meaningless. So every
one should see to it that he or she seeks absolution long before the appearance
of death pangs. But even this great concession is risky, for he may die in an
accident or while asleep and never get a chance to implore his Lord for pardon.
The only wise policy therefore, would be to clear one's account immediately
after realization of an error creeping in. Present is the hour to make or mar
one‘s life. Future is unknown and so uncertain. So it is a need of time to
realize and apologise to be free for future.
362. The Apostle of Allah said,
"O ye people! Seek forgiveness of your sins from Allah and turn to Him in
repentance. Look at me, I implore Allah seeking absolution a hundred times in a
day". -Muslim, Aghar bin Yasaar
363. The Prophet said,
"Allah the Exalted says, "O ye My servants! I have made iniquity
forbidden to Myself. So you too regard it prohibited in your mutual dealings. O
ye My servants! Every one of you is misguided save one whom I guide (to the
Right Path). So pray to Me for guidance and I shall guide you. O ye My
servants! Every one of you is hungry except one whom I feed. So ask Me for your
sustenance and I shall feed you. O ye My servants! Every one of you is naked
barring one whom I invest. So ask Me for it and I shall provide you clothing. O
ye My servants! you have sins day and night and I can forgive all your sins. So
seek forgiveness of your sins and I will forgive you". –Muslim
[next]
6. LOVE
OF MANKIND
364. Abu Zarr Ghefari says,
"I asked the Prophet, "Which deed of man is excellent ...
ideal""? He said, "To believe in Allah and to strive in the way
of Allah (with all one‘s physical and mental capabilities, and to lay down even
one's life if necessary)," I asked him again, "What kind of slave it
is better to set free"? The Prophet said, "Such slaves as command a
higher price should be freed, and also those that are superior in the sight of
their masters". I said him, "If I am unable to do it what am l to
do"? The Prophet said, "Then you should offer a helping hand to some
one doing something (uncouthly). Or do somebody's work who is unable to do it
himself (talentless)". I said to him, I am unable to do that even"?
The Prophet said, "Do not cause trouble to people. It will be Sadaqah
(charity) on your part, and you will be rewarded for it". Muslim
Exposition: To believe in Allah means entering the fold of Islam, the unitarian
Faith. And Jehad means to confront those bent upon wiping out the True Faith.
lf they resort to an armed conflict to annihilate the Faith and its adherents,
it is the duty of the believers to take to arms and declare that their Faith is
dearer to them than their own lives and those of the opponents of the Faith;
and if they decide on slaughtering it (the Faith), they will slaughter them or
get slaughtered themselves in its defence.
Slavery was in vogue in Arabia. And Arabia was not an isolated example, the
then entire civilized world had this curse to its “credit” Islam from its very
advent had a plan for elevating this fallen section of humanity and to bring it
up to the level of human brotherhood, had included redemption of slaves with a
priority in its programme. Freeing the necks of bounded brothers was declared
to be a great deed of charity and an expiation from many major sins.
Enslavement was strictly forbidden.
Similarly, capabilities differ from man to man. All men have not been equally
gifted with talents for excellent performance. This is a great drawback with
some who are lacking in wits and necessary skills. So it was declared a deed
worthy of great reward to help those uncouth at their jobs or totally incapable
of performance. Even sincere sound advice to a person of lower intellect and
little knowledge of the world is Sadaqah (an act of charity).
365. The Prophet said,
"Whoever gives freedom to a slave who has entered the fold of Islam, Allah
will redeem him from fire, every organ of his body for every organ of the freed
slave". - Bukhari, Muslim
366. The Prophet said, "Do
not undervalue an act of charity. Your meeting to your brother with a smiling
countenance is an act of virtue, and your filling the vessel of your brother
from your own bucket is also a good deed (worthy of reward)". - Tirmizi
367. The Prophet said, "If
you make peace and reconciliation between your two (contending brothers), it is
an act of charity. If you give somebody a lift on your mount or tighten his
burden and transfer it to your mount, it too is Sadaqah (a charitable act).
Every good word you utter is Sadaqah (an act of charity) Every step that you
take for prayer (at the mosque) is charity. And removing objects from the
public path that cause inconvenience or injury to way-farers is also Sadaqah
(charity)".
Exposition: In another report it has been said, "lf you benefited anybody
through your rank and social status it is charity. Somebody who cannot express
himself properly and you are gifted with that bounty, mere presentation of his
case nicely or, if necessary advocacy on behalf of your brother is charity. lf
you have physical might and prowess, do help some one who is weak of limb and
lacking in daring. It would be an act of charity. If you have wisdom with
knowledge that is power, opening closed doors and making solution of problems
easy, counselling your less fortunate brothers in this direction is also
Sadaqah (an act of charity).
368. Abu Moosa Ash'ari reports
the Prophet to have said, "To offer Sadaqah (performance of charitable
acts) is obligatory for every believer". I said to him, “If somebody has not
the means for it, what then". The Prophet said, "He should earn,
spend it on himself and give something to others". I again said to him,
"If he is unable to do that too for some reason? The Prophet said,
"He should help some needy or afflicted person". I said again,
"What if he cannot manage to do even that"? He said to me, "He
should induce people to charitable deeds". I said to him, "What if he
fails to do that either?" The Prophet said "He should not give
trouble or cause inconvenience to any one. That too is Sadaqah (a charitable
deed)". -Muslim, Abu, Moosa Ash'ari
369. Ibn 'Umar reports that the
Prophet said, "The person who comes to the aid of his brother in need,
Allah will help him in the hour of his need". - Muslim
Exposition: In another tradition it has been said, "Allah has created some
of His servants to meet the needs of people. They take their needs to them and
these servants of Allah meet them. All such charitably disposed people shall be
secure from the wrath of Allah and His punishment on Doomsday".
[next]
7.
SINCERITY OF DEEDS
370. The Apostle of Allah said
that Allah says, "As compared with other partners I am more independent of
Shirk or partnership. Whoever did some good deed and he also made someone My
partner, I have nothing to do with that (charitable) act of his, I am disgusted
with it. It is the share of that 'some one else' whom he made My partner".
- Muslim, Abu Hurairah
Exposition: Those brethren in Faith who have been graced with intent for good
deeds and also those serving the cause of Islam, should in particular give
though to what has been said in this report. The Prophet has said in it that
whichever act of goodness is performed whether related to devotional acts or
dealings (it may be prayers or service of the servants of Allah). lf its
motivating sentiment is publicity and hence renown or a particular individual
or group's applauses is in view, that act of goodness will amount to zero in
value in the sight of Allah. And if along with seeking Allah's countenance as
its motive, others' applause is also associated with it, even then it will be
wasted. And if in the beginning good pleasure goaded him on to it, but at a
later stage others' approval and pleasure took its place, such an act will also
be in vain. So we will have to be very much on our guard with regard to
sincerity of intent. There are a thousand and one doors of entry for Satan.
There is only one way of guarding ourselves from the onslaughts of an invisible
enemy and that is to seek refuge in Allah ... to prostrate ourselves before Him
and to put up before Him our fallibility. If Allah does not help, how can weak
humans be safe against Satan's multipronged attacks.
[next]
X. MEANS OF REFORMATION AND TRAINING
I.
REMEMBRANCE OF THE DIVINE ATTRIBUTES
371. Abu Hurairah reports the Prophet
to have said, Allah has ninety nine names, a hundred less by one. Whoever
remembers them shall be entering in heaven". - Bukhari
Exposition: Remembering means to understand their meaning and live up to their
demands. In other words it means that a person should absorb these attributes
and act on their demands all his life.
All the names of Allah have not been given in detail in this report. The best
way to know them and their demands is to recite the Qur'an in which Allah has
stated all His Attributes and their demands and how man should benefit by them.
All these details have been given in the Qur'an but only one who forms the
habit of studying it (the Qur'an) with full understanding can benefit by this
knowledge. Then, the Prophet has also stated them with their demands in his own
words. And a study of both of these sources will tell him how to benefit by
remembrance of the Divine Attributes. Here we mention some of those outstanding
Attributes which are oft-repeated ones in the Qur‘an and which have been used
for the training of the believers to a large extent. We have stated them very
briefly since the scope of the book in hand does not allow a detailed treatment
of this subject.
ALLAH is the name of that Being Who has given life to the entire universe.
This word has never been used for any being other than the Creator, Lord and
Cherisher of the universe. The root Ilah which goes into the construction of
this word has a two fold sense .... rush to someone with love and to advance
rapidly towards any one to escape danger and to seek asylum under his
protection. So Allah is our Ilah which demands that our hearts should be
brimming over the love for Him and no other love should room in it. All our
physical and mental faculties should be entirely devoted to Him, and obedience
and worship should be exclusively for Him and none else. We must bow down to
Him only and present all our offers of oblations and sacrifices to Him alone.
We must repose our trust entirely in Him and devote ourselves to His service
alone. We should not call to our aid any one other than Him (invoke Him alone)
in danger and distress for protection, aid and support. And whatever our needs
in our daily life, even the petty ones, we must ask Him for them and none else.
AR-RABU The root of this word means to cherish, to develop and to
keep in proper condition, guarding, against all imminent dangers and taking to
the highest point of perfection, The cherishing attribute of Allah is quite an
obvious fact. Who is it that provides air and nutrition for growth to the
foetus in the manifold darkness of the mother‘s womb? Who makes provision for
the new born before his birth in the mother‘s breast? And again, who creates
love for him in the hearts of the parents and others, in the absence of which
none would have taken the trouble of attending to the needs of a helpless mass
of flesh and held it close to their bosoms. Who could have provided for his
needs when he himself was unable even to ask for them? And who developed his
physical and mental faculties and brought them to perfection? Whose endowment
is his youth and radiant health? And above all who has set this gigantic
machinery of the heavens and earth in motion for him? Is not all this the gift
of His Attribute of Cherishing Is there any one else having a share in this Act
of Providence? If He alone is our Benefactor and Provider, its very clear
demand is that all our capabilities of tongue (speech), limbs, body and soul
should be devoted to His service alone. And He has not just provided us with
our physical needs (necessary for the maintenance of life and perfect health)
but made provision to keep our life on an even keel and nourishment of the soul
also. He revealed a Book from Himself which is the greatest of all bounties of
His. It is the demand of this beneficence that we should hold it in great
esteem, make it the nourishment of our hearts and souls, absorb its teachings
in our lives and as grateful slaves, we should introduce it to the entire
world, acquainting the uninitiated with its sweet taste.
AR-RAHMAN-UR-RAHEEM : Both these words are the derivatives of the
root Rahimah, having the sense of mercy, pity and compassion. The first part,
Rahman implies rush and abundance and the latter, Raheem, has the sense of
perpetuity and continuity in it. Rahman is He Whose Mercy is gushing forth to
inundate the beneficiaries with Mercy. Provision of air, water and all other
needs is the reflection of this attribute. And it is due to it that He sent to
us the greatest of all gifts, the Qur'an. He Himself has said : "God, Most
Gracious. It is He Who has taught the Qur’an. He has created man: He has taught
him speech (and Intelligence). (Q55:1-4) And Raheem is One Whose Mercy is
perpetual and eternal. Belief in these two attributes demands that man should
live a life that Rahman likes for him, so that he may become deserving of
greater Mercy ..... more and more of it as man advances in his upright earthly
career. He should not base his life on the erroneous principles that are
annoying to Him or He and His Mercy would turn away from him, And those busy
with the service to Faith, in the midst of unfavourable conditions and in the
whirlwind of resistances and calamities should often call to mind that since
they are occupied with the mission entrusted to them by their Rabb-e-Raheem,
who is the Most Merciful Lord and Cherisher, He will not deprive them of His
Mercy and Blessings.
AL-QA'IM BIL-QIST: (Standing firmly on Justice) And since Allah is just,
the faithful and the criminals (disobedient) cannot be equal in His sight. He
will treat them on an equal footing neither in world nor in the next.
AL-AZEEZ: Mighty, powerful, strong, whose authority is supreme and no
one can challenge it. If He decides to bestow power and authority on His
faithful slaves, no power can hinder it. And he whom He wants to punish, the
culprits cannot run away from it, nor any one else can nullify this decision of
His.
AR-RAQEEB:The Guardian Lord and patron. Since He is constantly watching
the activities of His servants, He is sure to mete out to them their just share
of reward or punishment.
AL-'ALEEM: Omniscient, having perfect knowledge of who is where and what
he is doing. And what are his needs? Where are His Faithful servants and
confronted with what difficulties and troubles? And since He is the
All-knowing, He can never be iniquitous in the matter of bestowals and rewards.
He will give to every one what he deserves. Those deserving His Mercy and Aid
can never be unsuccessful in their mission. And those making Him wroth and
deserving punishment can never be the recipients of felicity.
These are some of the most outstanding Divine Attributes covering most of the
others. Space does not permit us to go into details. We would once again like
to remind the reader that for a better and comprehensive knowledge of Allah's
excellent and most beautiful attributes, a study of the Qur'an and Hadith is
essential. Both the initiated and otherwise in the knowledge of the Arabic
language will be compelled to think during the course of such a study why these
Divine Attributes have been interposed at the end of the Quranic verses and
what lesson is there in them for us. (Whatever has been stated, facts,
principles, admonitions, evil and glad tidings, Allah's Attributes as the
concluding words are really the most powerful arguments in support of the
subject matter).
[next]
2. LACK
OF INTEREST IN THE EPHEMERAL & ANXIETY FOR THE ETERNAL
372. Abdullah Ibn Mas'ood
reports that the Prophet recited the following verse : Those whom God (in His
Plan) willeth to guide, He openeth their hearts to Islam (Q. 6 : 125). Then he
said, "When light enters the breast, it opens up". Those around asked
him If there was any tangible sign of which it may be perceived. He said
"Yes. A perceivable sign of it is that man's heart loses interest in the
transient and becomes anxious for his abode of eternity and long before his
death he starts to (welcome and) greet it". Mishkat, Ibn Mas'ood
Exposition: The person in whose heart Islam becomes deep-seated, evinces little
interest in the pleasures and vanities of the world, actually running away from
them due to disgust. He becomes anxious for the eternal bounties and unending
felicities of the Hereafter, preparing himself to meet death with a smiling
face long before it comes.
373. The Apostle of Allah said, "The worst thing that I am
afraid of regarding my Ummah is that it may pursue lusts and make long term
plans of achieving its worldly ends. The result of its pursuit of lusts will
take it far away from the Truth and its long term worldly plans and
entertaining bright hopes shall lead to neglect of the Hereafter, (O ye
people). This world has started marching and going away. And the Hereafter too
has started marching and is steadily approaching. And there are votaries of
both. So it will be good for you not to be a devotee of this world. Today you
are in the field of action. The hour of Reckoning has not yet come. And
tomorrow you shall be in the world of Reckoning where there will be no
possibility of action (to make amends for the past negligence and mistakes of a
lifetime)". - Mishkat, Jabir
374. The Apostle of Allah admonishing a person said to him,
"Regard five things boons before five others : Your youth before senility
and decrepitude, your health before illness, your prosperity before adversity
(poverty and indigence), your leisure and convenience before engagement (and
difficulties) and your life before its termination. -Mishkat
Exposition: The wise counsel tendered here is evident enough. Man's life is
short and that too is beset by impediments, disabilities and unforeseen
calamities and miseries. Man is lethargic and seldom takes advantage of
opportunities coming his way. He is forgetful also and puts off things for some
future date under the erroneous notion that things will be better in future or
at last status quo maintained for him. He is fully acquainted with the law of
change, decay and death, and that youth must give way to senility and the
greatest disability for that matter. Health too is not a permanent state and
diseases both curable and incurable are deterrents to good deeds. And material
prosperity is not a permanent feature of man's life either. A millionaire today
may be pauper tomorrow. And then there is death, the inevitable end of all
mortals, that cannot be put off. Even the paths of glory lead to the grave and
the world beyond.
So would it not be a wise policy to take time by the forelock and whatever can
be done for the well-being of the life eternal (Hereafter) before it is too
late? Devotional acts taking time and energy and those that demand spending of
one's substance in the way of Allah are best performed while their reservoirs
are not yet dry ..... sound health and wealth have not departed. Leisure too is
wealth, a great asset, and is best utilized to purchase the more permanent
wealth of good deeds before death closes the door on him ...... the door to
action for good.
375. Abu Sa'eed Khudri says that one day when the Prophet came to
the mosque. He found some person giggling. He said, "If you had often
remembered death that cuts off lusts. it would have restrained you from such
loud laughter, Remember death often which cuts off lusts, and grave says every
day, "l am the house of travellers (far from home in a strange land).
"l am the house of loneliness" "l am the house of dust"
"l am the house of worms. And when some believer is buried in a grave, it
welcomes him and says, "Among those treading on my back you were the
dearest to me. So today that you have been entrusted to my care, and you have
(after all) come to me, you will see how benevolently l treat you". The
Prophet went on to say, "For that believing servant of Allah the grave
becomes spacious as far as he can see and a door for him is opened towards
heaven. And when a (hardened) sinner or an unbeliever is buried in the grave,
it does not greet him. It says to him, "You were the worst among those who
were treading on my back. Now that you have been placed under my charge and you
have (at last) come to me, you will see how I maltreat you". The Prophet
continued in the same strain, "Then the grave will shrink and become (too)
narrow for him until his ribs are intertwined". Saying this the Prophet
intertwined his fingers of one hand with those of the other. He went on to say,
"Then seventy dragons shall be set over him, each one of these monsters
shall be so poisonous that if it were to breath once on earth, it would have
become barren for ever. And all those dragons shall bite and scratch him. And
this treatment (meted out the inmate of the grave) will go on till Doomsday,
and he will be brought before the Court of Divine Justice". And after that
he Prophet said, "The grave becomes a garden, from the gardens of heaven
or a pit from the pits of hell". - Tirmizi, Abu Sa'eed Khudri
Exposition: When a person dies struggling against the evils of this world and
preparing for the life Hereafter, the life of waiting (Barzakh), the
intermediate stage between the life on earth and that in the next, called the
grave, Allah treats him kindly and he rejoices in it. And one who went on with
his evil deeds to the end of his days and died without repentance, seeking
remission of his sins, will be treated somewhat like the person in police
custody before trial or in a remand home. (It is not actual punishment that is
his due but sort of a nightmare in face of an impending danger. However, it is
to be clearly kept in mind that these are all conjectures about the world
unseen. Whatever the Prophet has tried to convey in this behalf may or may not
be comprehensible to us, a Muslim believes in it. We have no other source of
information and our senses and mental faculties miserably fail to help in any
way.
The last portion of the tradition makes it clear that man has an open choice of
making his grave a sojourn of peace and comfort through a life of gratitude in
the world or turn it into a hole of misery and pain as a result of a life-long
course of evil deeds with impunity.
376. The Apostle of Allah said, "I had prohibited you
visiting the graveyards (so that the creed of the unity of Allah may become
firmly rooted in your hearts). But now you may visit them". - Muslm,
Buraidah
Exposition: In another report quoted Muslim, it has been said, "Now you
may visit them if you like, since the graves remind you of the life Hereafter".
(And hence a deterrent to evil deeds, reminding man of his own end).
377. Buraidah says that the Prophet instructed those visiting the
graveyard to say, "Peace be on you, O ye obedient believers of this
settlement; Allah willing we too are coming to join you. We pray for you and
for ourselves that both of us be spared the wrath and punishment of
Allah". - Muslim
378. Mu'az bin Jabal reports
that when the Apostle of sent him out to Yemen as Qazi (Judge) or governor, he
had said, "O Mu'az! Guard yourself against a life of luxury, for, the
servants of Allah are not given to luxury and comforts". - Mishkat
Exposition: What the Prophet wanted to impress upon him was that he was going
there as a high-ranking officer of the Islamic state and (if he was not wary)
he would have ample opportunities of tasting the good things of this life and
be pampered on fat bribes. But he should no get entangled in the snares of the
world and never allow himself to adopt the ways of the worldly men in
authority, since it is not in keeping with godliness.
379. The Apostle of Allah
addressing his companions said, "My Ummah shall fall upon days when other
Ummahs (nations) shall fall upon it as those invited to sumptuous feast fail
upon the rich tasty victuals on the table", Somebody from the audience
asked him if their numbers shall be so meagre that other Ummahs shall unitedly
fall upon them (to devour them)? The Prophet said, "No. You will not be an
insignificant minority at that time. Rather you will be in exceedingly large
numbers then. Still, you will be like the foam blown up by flood waters and
your enemies shall be totally dauntless of you, and your own hearts shall be
sapless“. A person from the audience asked him, "O Apostle of Allah! Why
will this saplessness creep into us"? He said, "It will be because
you will nurse the love of the world (mammon) in your hearts (instead of the
anxiety for the Hereafter) and (far from laying down your lives in the way of
Allah) you will come to have a disgust for death and shall be running away from
it". - Abu Da'ood, Thauban
380. The Apostle of Allah said,
"He who loves the world shall mar his chances of success and felicity in
the next. And he who cherishes the life Hereafter shall harm his life of this
world. So, O ye people! Prefer the eternal to the ephemeral". - Mishkat,
Abu Moosa
Exposition: The tradition brings us to the conclusion that our preference of
one of the two worlds, Here and Hereafter, must be definite, (clear cut and
one-sided) and whole-hearted during our worldly career. According to the maxim,
'You cannot make the best of both the worlds', it
will be foolish to think of success and prosperity without taking pains for
either, particularly on occasions when they are conflicting in their demands.
But there is one weighty consideration in favour of the Hereafter. It is
abiding whereas the present one is fleeting and short-lived. Ordinary common
sense demands that the sacrifice of the ephemeral for the sake of the eternal
is not a bargain of loss. Rather it is the most gainful deal.
381. The Apostle of Allah said,
"Sensible and discreet is he who controlled his psyche or spirit and set
about adorning the life Hereafter. And foolish is he who set himself to the
pursuit of lusts and yet reposed false hopes in Allah for setting things right
for him undeservedly, giving him free admission to Paradise! - Tirmizi, Shaddad
bin Aus
Exposition: The second part of the report is most admonitory. A person who in
preference to the pursuit of Truth, blindly follows his lusts and yet hopes
against hope that Allah shall reward him with the bounties of heaven, must
surely be out of his mind. The Prophet has told us in another tradition (386),
that Allah's commodity or heaven is not so cheap that it can be had for the
asking. And yet the Jews and Christians of the period of the revelation of the
Qur‘an, were given to such wishful thinking. And so are many of our Muslim
brethren today, steeped in transgression and heinous sins, yet talking of the
unbounded Mercy of Allah in the Hereafter which in conjunction with the equally
false notion of the intercession by the Prophet, will condone everything and
accommodate them freely in paradise, without rendering account.