TAG: Sharia
Radiance Of The Ulama Haq
The real knowledge of Shari’ah which comprises primarily of the Quran and the noble Ahadith of Rasulullah Sallallahu Alayhi Wasallam is not only information contained in books. In fact, the real knowledge of Shari’ah is actually a noor (divine light) that enters the heart and spurs one to follow the dictates of Shari’ah. The various sources of information from the Quran and Ahadith etc are the means to attain the divine noor of Shari’ah which is inculcated in the heart by showing respect to the Shari’ah and various means of attaining the Shari’ah.
Allah says: “When the Qur’an is recited, listen to it and be quiet so that hopefully you will gain mercy.” (7: 204)
Knowledge of Shari’ah invokes the mercy of Allah. To attain that, it is important to display utmost respect by listening attentively to the discourses of Shari’ah and to maintain silence. If one attends a discourse of Shari’ah, for example, a tafseer or Hadeeth lesson, or tarbiyyah classes with a divided attention, for example eating or talking during the discourses, such a person will not secure the noor of that discourse. He may understand the overall message of the lesson but he will be deprived of the noor of that knowledge in his heart. This is because he did not show adab and respect to the discourses of Shari’ah. The consequences of which is the heart is not enlightened and not refreshed to practice on the information achieved in the discourses.
It is so painful to observe that when national anthems which contains Kufr with its various angles are read, a momentum of respect and honor is created. The participants display deep respect for their country and that attitude has an impact on the audience who even break down with emotions. After the anthem, a degree of reverence for the country and its people is created in the heart.
The Shari’ah is divine. It is from Allah. It is fardh to display respect to the discourses of Shari’ah. It is Haram to display any disrespect to the discourses of Shari’ah. It is disrespectful to Allah and His Rasul to conduct and observe lessons of Quran and Ahadith and general aspects of Shari’ah on mediums that are littered with various forms of filth and dirt. In one moment one is listening to a verse of the Quran prohibiting intermingling of the opposite genders-
“Tell the believing men to lower their gaze and guard their modesty. That is purer for them, verily Allah is All-Aware of what they do.” (24:30)
“Tell the believing women to lower their gaze and guard their private parts”(24:31)
and immediately after the discourse, an unexpected add of a semi nude male/female appears with various unislamic conduct that diminishes the effect of the Shari’ah discourse. Furthermore, how can one attain the noor of Shari’ah when listening to the discourse while eating or drinking, the focus is on the meal rather than on the discourse? The attention to the discourse is subordinate and merely serves to be an entertainment. If one wants to really empower oneself in Shari’ah and inculcate the noor of Shari’ah, take out time and attend discourses of Shari’ah from Ulama-e-Haqq whose heart is filled with the noor of Shari’ah. That noor will travel in you to awaken the dead spirit and refresh you to be closer to Allah.
We observe that there are some people who have great amount of knowledge of Shari’ah. They are able to quote freely from the Quran and Ahadith. Yet their outward appearance does not resemble the Sunnah of Rasulullah Sallallahu Alayhi Wasallam. There is no practical example of Shari’ah, for example they commit open violations of Shariah like intermingling of opposite genders or involvement in interest-bearing transactions, they present explanations from Shari’ah to justify their Haram. The only reason for this is while they know the text of the Shari’ah, they do not have the noor of the Shariah in their hearts. It is the noor of Shari’ah that leads to Allah consciousness and adherence to the Sunnah. It is the noor of Shari’ah that leads a person to the deep insight of Shari’ah. He understands the spirit of the texts and abides by them. He leads by example of Shari’ah and if he errs, he regrets it and makes tawba. He does not justify his wrong. When he preaches, his audience feels the noor of Shari’ah in their heart. They see the radiance of the divine noor on his face; his discourses jolt the people to transform their lives. People with real knowledge don’t pretend to be sincere. They do not put up shows to impress people. Allah puts in the heart of sincere people to believe and respect true Ulama and follow them.
Ulama -e-Haqq do not pursue pomp and show and they may not be popular like some presenters. If you want to benefit from the Ulama-e-Haqq, take out the time and search for them like how you would search for a precious
By: Sheikh Mufti Ebrahim Desai (Hafidhahullah)
(In response to a query received regarding etiquette’s of acquiring Shari’ah through various social media networks)
Chori Karnay Ka Sharai Hukam Aur Waeedien
Musalman Bhai Se Naraaz Rehna
Right Consequence Of Faith
A student studies hard for his final examinations, researching in libraries, re-doing past papers, and revising his notes because he wants a university degree that will help advance his career.
A businessman invests much of his time, energy, and money into a commercial venture in the hope of large profits in the future.
A farmer plows his land, sows it, waters it, and tends it regularly in the hope of a good harvest.
They all know that success does not come down on a plate but has to be achieved through hard work. Man does certain things in life for certain results, and he avoids other acts because of their consequences.
An adult will not put his hand into a naked flame because he knows that fire burns, but a child will do so as he is unaware of the consequences.
The most important belief and knowledge that should dictate our actions is that Allah Almighty exists, that He is the Creator and Provider, and that none can benefit nor harm us except with His permission. If a person’s Iman (faith) in Allah is firm and unyielding, he will be able to direct all his worship and obedience to Allah and will feel no fear of false deities or worldly powers.
Consider the encounter of Pharaoh’s court magicians with Prophet Musa (peace be upon him) as described in the Qur’an. Before meeting the Prophet, they pleaded with Pharaoh for a substantial reward were they to defeat Musa in a duel using magic.
“So the sorcerers came to Pharaoh and said, ‘Of course, we shall have a suitable reward if we win.’ (Qur’an, 7:113)
From Governor To A Carpenter
ALI Bin Al-Maymoon Al-Abbasi was a governor and son of the Caliph. He lived a life of opulence in a large castle. Anything he wanted in this world was easy for him.
One day, looking down from a balcony in the castle, he saw a man toiling in the fields. On succeeding days, Ali paid more and more attention to the man and witnessed that he always worked straight through the morning, after which, he would take a break, make ablution from a stream, and pray two units of prayer. Only when the evening came would he quit his work and go home to his family. To learn more about him, Ali invited him one day and asked him many questions. He soon learned that the worker had a wife, two sisters, and a mother that were all under his care, and it was for their sake that he toiled so assiduously.
Ali asked, “And do you have any cause to complain?” He answered, “No, All praise is due to Allah, Lord of all that exists.”
So impressed was he by the simple laborer, that Ali quit the castle, resigned from his position, and traveled abroad. He was found dead years later in the vicinity of Kharasan. After leaving the castle, he worked as a carpenter, and he found happiness in his new life, happiness that was foreign to him in his former one.
“While as for those who accept guidance, He increases their guidance, and bestows on them their piety” (Qur’an 47:17)
– excerpt from Aaidh Bin Abdullah Al-Qarni’s book “Don’t be sad”
Duty Towards Kin And Neighbors
After the limited circle of the family, the next social sphere is that of kinship and blood relationships. Islam wants all those who are related through common parents, common brothers, and sisters, or marriage to be affectionate, cooperative, and helpful to each other. In many places in the Quran good treatment of the near relations (Dhawi-al-qurba) is enjoined. In the Hadith of the Prophet (peace be upon him) proper treatment of one’s blood relations has been strongly emphasized and counted among the highest virtues. Islam looks with great disfavor to a person who cold-shoulders his relations or treats them indifferently.
But this does not mean that it is an Islamic virtue to favor one’s relations. If such support or bias towards one’s relations results in injustice, it is repugnant to Islam and is condemned as an act of Jahiliyyah (pre-Islamic times). Similarly, it is utterly against the principles of Islam for a government official or public servant to support his relations at public expense or to favor his kith and his kin in his official decisions: this would actually be a sinful act. Fair treatment of one’s relations, as enjoined by Islam, should be at one’s own expense and within the limits of justice and fair play.
After relations come one’s neighbors. The Qur’an has divided them into three categories:
1. a neighbor who is also a relation
2. a neighbor who is a stranger
3. a casual or temporary neighbor with whom one happens to live or travel for a certain time.
All of them are deserving of sympathy, affection, kindness, and fair treatment. The Prophet (peace be upon him) once said that the rights of the neighbor were so strongly emphasized by Angel Gabriel that he thought neighbors might even share one ‘s inheritance. (Bukhari and Muslim)
The Prophet (peace be on him) said: Anyone whose neighbor is not safe from his misdeeds is not a true Believer. (Bukhari and Muslim)
Again, he said: A person who enjoys a meal while his neighbor is starving is not a true Believer. (Ahmad, Baihaqi)
The Prophet (peace be upon him) was once asked about the fate of a woman who performed regular prayers and fasted extensively and who was a frequent almsgiver, but whose neighbors complained of her abusive tongue. He said: Such a woman shall be in the Hellfire. He was, then, asked about another woman who did not possess these virtues but did not trouble her neighbors either, whereupon he said: She would be in Paradise. (Ahmad, Baihaqi)
The Prophet (peace be upon him) has laid so much emphasis on being considerate to neighbors that he has advised that whenever a Muslim brings home fruit for his children he should either send some to his neighbors as a gift or at least take care not to offend them by throwing the peelings away outside their door. On another occasion, he said: A man is really good if his neighbors regard him as such, and bad if they consider him so. (Ibn Majah)
Islam, therefore, requires all neighbors to be loving and helpful and to share each other’s sorrows and happiness. It enjoins them to establish social relations in which one can depend upon the other and regard his life, honor, and property as safe among his neighbors. A society in which two people, separated only by a wall, remain unacquainted with one another for years, and in which those living in the same area of a town have no interest or trust in one another, can never be called Islamic.
Next to these come the wider relationships covering the whole of society. The broad principles on which Islam wants people to structure their social lives are:
Help you one another in Al-Birr and Al-Taqwa (virtue, righteousness, and piety); but do not help one another in sin and transgression. (Qur’an 5: 2)
You are the best of peoples ever raised up for mankind; you enjoin Al-Maruf (i.e. Islamic Monotheism and all that Islam has ordained and forbid Al-Munkar (polytheism, disbelief, and all that Islam has forbidden. (Qur’an 3:110)
Do not think evil of each other, nor probe into each other’s affairs, nor incite one against the other. Avoid hatred and jealousy. Do not unnecessarily oppose each other. Always remain the slaves of Allah, and live as brothers to each other. (Muslim)
Do not help a tyrant, knowing him to be such. (Abu Daud)
To support the community when it is in the wrong is like falling into a well while catching the tail of your camel which was about to fall into it. (Abu Daud; Mishkat)
No one among you shall be a true believer unless he likes for others what he likes for himself. (Bukhari and Muslim)
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Why We Follow the Sunnah?
As Allah has revealed in this verse (Today I have perfected your religion for you and completed My blessing upon you, and I am pleased with Islam as a religion for you) Al-Ma’idah 5:3, Islam is the final divine religion. Prophet Muhammad (Peace be upon him) is (the Messenger of Allah and the Seal of the Prophets) Al-Ahzab 33:40. The faithful learn the kind of moral values they need to display in order to attain the approval, compassion, and Paradise of Allah; what they must avoid and what they must abide by; what is lawful and what is forbidden; in short, all the details regarding the kind of life that will be pleasing to Allah from the Qur’an. Another mercy and blessing of our Lord for believers is the Sunnah of the Prophet (Peace be upon him).
The Prophet is a blessed individual, whom Allah has sent as a role model for all people with his moral values:
(You have an excellent model in the Messenger of Allah for all who put their hope in Allah and the Last Day and remember Allah much) Al-Ahzab 33:21.
The Prophet is a role model for everyone embracing his faith, knowledge, and superior moral values. With his patience, trust in Allah, courage, devotion, closeness to Allah, justice, compassion, love, affection for believers, and foresight, he possessed moral values that are greatly admired by the faithful. All believers strongly desire and strive to possess these qualities to attain the moral model required by the Qur’an. For all these reasons, all his words, decisions, recommendations, advice, and life -the Sunnah – represent a most valuable guide for all those who wish to understand and live by the Qur’an.
Many verses of the Qur’an emphasize the importance of obeying the Prophet and adhering to his path in. One of these reads:
(Whoever obeys the Messenger has obeyed Allah. If anyone turns away, We did not send you [Muhammad] to them as their keeper.) An-Nisaa’ 4:80.
What devout believers must do is adhere to the path of the Prophet and take his Sunnah as their guide, knowing that he has called them to a path that will give them a pleasant eternal life. Those who wish to attain the mercy and Paradise of Allah must metaphorically speaking, build their house on solid foundations right from the outset.
Anyone who acts out of fear of Allah and strives to gain His approval is a loyal follower of the Prophet and seeks to resemble him in faith and moral values. This, however, is only possible through adhering to the Qur’an and never departing from the Sunnah.
Visiting The Sick
The Messenger of Allah (peace be upon him) said there were five rights of a Muslim towards his brother in faith, out of which one is that, if one were to fall sick, it is incumbent upon the others to inquire about his welfare and to alleviate his sufferings. (Bukhari and Muslim)
This is part of a long Hadith. We find such exemplary teachings in Islam to inquire about the welfare of the sick and to take lead to alleviate their sufferings.
The Hadith teaches us to take care of our near and dear ones and share their sufferings. If someone happens to fall sick or suffer from some ailment, we are enjoined not only to inquire about his suffering but also to alleviate it. This is out of our deep sense of service to humanity at large.
The sick, neurotic and deranged persons deserve our highest sympathies. Naturally, it becomes the foremost duty of a Muslim to look after them and to care for and nurse them with due kindness and compassion.
One’s superior stance and happy position should at no moment make him too good and too wise, out of his sense of false pride, to become indifferent and discourteous to the sick and infirm, nor should he run away with the notion that he will never fall sick, or that he will never be in such a predicament that he would need others’ help at any moment in his life.
To show compassion to the sick and to nurse them is an act of piety that pleases Allah and His Messenger. It also creates a salubrious effect among individuals in society. It develops cordial relations among them and strengthens their bonds of friendship and brotherhood.
And this mutual cooperation and amity act as a cementing force to fortify the arch pillar of the structure of Islamic society, thereby bringing stability to the community and the nation at large.
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What Is Iman And Kufr?
- Iman is to accept every word of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) as the absolute truth and to testify whole-heartedly the reality and truth of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).
- One who observes the above would be called a Muslim, that is, if any of his words, actions or conditions does not reject, insult or falsify Allah Ta’ala and His Rasool (sallal laahu alaihi wasallam).
- If you reject one aspect, which you know that to believe is part of Islam, then this is Kufr. For example, to reject Qiyamat, Angels, Jannat, Jahanum, Hisab, or not to believe that Salaah, Saum, Zakaah, or Hajj is Fardh (obligatory) would make one out of the folds of Islam.
- It is also Kufr not to believe that the Holy Quran is the Words of Allah Ta’ala.
- To insult the Holy Ka’aba, the Holy Quran, or any of the Prophets or Angels is also Kufr.
- To degrade any of the Sunnats (actions of the Holy Prophet sallal laahu alaihi wasallam), to make jokes of the orders of Shari’ah (Islamic law), or to reject or suspect it untrue any known and recognized aspects of Islam is also definitely Kufr.
- To be a Muslim you have to, together with faith and belief, also pledge your status as a Muslim.
- One must pledge his faith unless there is a difficulty, for example, if you cannot speak, or to speak would mean to lose your life or would lose a part of the body, then it is not necessary to pledge your faith with your tongue. However, it is always best and a means of great reward not to say anything against Islam even to save your life.