The Wrath of Allah On Those Who Disrespected The Holy Prophet Muhammed Sallalaahu Alaihi wasallam
Sahih Bukhari Volume 4, Book 56, Number 814:
Narrated Anas: There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: “Muhammad knows nothing but what I have written for him.”
Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, “This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them.”
They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, “This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them.”
They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).
Sahih Bukhari Volume 4, Book 56, Number 814:
Those who disrespected the Holy Prophet Muhammed Salalaahu Alaihi wasallam faced the Divine wrath of Allah
Every Muslim Should Have Knowledge Of Shariah
A Muslim has to know the rulings pertaining to the purification of the body, salah, zakah (if he is rich), and fasting. He must also know the rulings related to what is lawful and unlawful regarding kinds of food and drinking, dressing, adornment, and so on.
A Muslim can obtain this knowledge through tapes, videos, contemporary books [on the relevant subjects], and the Internet. But he must make sure that the scholars he receives knowledge from are qualified, trustworthy and truly religious. This is to say, scholars are to be knowledgeable about Fiqh and Ahadith, and must be aware of the objectives of the Shariah in general. They are to have wide knowledge about the different schools of the righteous predecessors and those who followed them and are to be flexible with regard to giving fatwas, especially if there is sufficient evidence to support their views.
A Muslim must know the rulings of Islam pertaining to the obligations and teachings he has to adhere to in his life. He must know the rulings related to purification of the body, the prescribed five daily prayers, and Friday prayer. He has to know the basics in these respects; he is not required to go into the details and complex questions which concern scholars more.
A Muslim must know the rulings of Islam pertaining to the obligations and teachings he has to adhere to in his life…. A Muslim must also know what is lawful and unlawful.
The same goes for fasting, zakah, and Haj. A Muslim should learn the rulings he is to abide by to perform these obligations. As for zakah, if a Muslim has sufficient wealth (which is stipulated in the Shariah), he is to know the amount of zakah he must pay concerning the kind of wealth he possesses. If he is a merchant, for example, he is to study the zakah on trade, and he is not required in this case to acquire knowledge about zakah on animals or plants. Also, if he can afford to perform Haj, he is to learn the rulings regarding it.
A Muslim must also know what is lawful and unlawful regarding matters of daily life like eating, drinking, dressing, adornment, household, work, family and community. (I have tackled this in my book The Lawful and the Prohibited in Islam). Every Muslim must also learn the rulings relevant to his roles in life: a ruler must know the rulings regarding leadership, a merchant has to learn the rulings pertaining to trade, a doctor must know the rulings related to medicine, spouses and parents have to learn the rulings concerning their duties and rights, and so on.
Concerning ethics, a Muslim must learn the kind of behavior that he should adhere to. He is not to deviate from the orders that Almighty Allah has ordained, nor is he to commit any prohibition He, the Almighty has forbidden. [In a word], a Muslim is to abide by virtue and shun vice.
A Muslim can obtain knowledge in the above fields by one (or both) of two ways: attending lessons given by trustworthy scholars who are both qualified and broad-minded, or by means of personal reading.
Receiving knowledge at the hands of scholars is the most useful way for illiterate people to acquire knowledge. A Muslim in this case is to be careful when choosing a scholar to receive knowledge from. He is to differentiate also between the scholar who gives admonitions and reminds Muslims of the importance of remembrance of Almighty Allah, and the one who is knowledgeable about the Shariah and gives lawful rulings. Not all Muslim preachers have a great influence on Muslims, or are eloquent, nor are all scholars qualified enough to give fatwas.
Allah the Almighty has distributed skills and capabilities in the field of acquiring knowledge among people, and there are few who have comprehensive knowledge about all fields of the Shariah. Unlettered Muslims, and even many literate ones, are not aware of this fact. They regard any one giving them admonitions [in mosques] as a knowledgeable scholar who they can resort to and inquire about the rulings of the Shariah. These Muslim preachers often answer the questions they receive according to their limited knowledge which often causes them to give incorrect answers. If those preachers were fair they would say to the people who direct questions to them concerning Shariah: “Ask qualified scholars about this. I cannot give you answers on these matters.” There is an agreed upon Hadith that warns against asking people who give answers not based on firm knowledge and thus deviate from the right path and lead people astray too.
Another means of acquiring knowledge is through listening to audio cassettes and watching videos about religious matters. This is an important and effective means. One may use an audio cassette in his car or shop, and women may use it while doing household chores. Religious programs broadcasted on television and radio are also beneficial. At the same time, Muslims are to be careful when choosing cassettes and videos. Not all tapes recorded on religious subjects are dependable or worthwhile listening to. Some tapes of this kind, in fact, do more harm than good, for they are not based on authentic sources or reliable evidence from the Shariah. Also many of these tapes focus on implanting fear, in an exaggerated way, in people’s hearts about the punishments in the grave and the Hereafter. Thus they make things difficult for people rather than easy, and adopt an approach that intimidates rather than calls people to do good. This goes against the instruction of the Prophet (peace and be upon him) that teaches Muslims to make things easy, not difficult and to give people glad tidings rather than develop feelings of aversion in them.
Once a man told me that his daughter would wake up at night feeling terrified after she had listened to a tape about the punishment that will befall sinful people in the grave.
When seeking knowledge through reading books, Muslims should choose books that were written by knowledgeable scholars.
The Internet is also a good source for obtaining knowledge about Islam. In fact, the written word will remain the most valuable and effective source of obtaining knowledge and culture. Muslims are to be careful when choosing reading material, and especially regarding religious subjects, they should take into account that not all books are trustworthy sources of knowledge. A wise scholar once said: “Tell me what you read, and I (will) tell you who you are.”
Whatever means the Muslim uses to acquire knowledge about Islam, he is to be careful regarding the authenticity of the source. Not any piece of information about Islam or any person talking about it is a dependable source. Muslims are to bear in mind that there are many books [and Internet sites] that contain distorted information about Islam.
Lambi Umeed Rakhnay Ki Muzamat
The Spirit Of The Economic System
As a complete way of life, Islam provides guidelines and rules for every sphere of life and society. Naturally, a functioning economic system is vital for a healthy society, as the consumption of goods and services, and the facilitation of this by a common medium of exchange, play a major role in allowing people to realize their material and other goals in life.
Islam has set some standards, based on justice and practicality, for such economic systems to be established.
These standards aim to prevent the enmity that often occurs between different socioeconomic sections.
Of course, it is true that almost every human being is concerned with accumulating of money. Yet, while these standards recognize money as being among the most important element in society, they do not lose sight of the fact that its position is secondary to the real purpose of human existence, which is the worship of God.
An Islamic economic system is not necessarily concerned with the precise amount of financial income and expenditure, imports and exports, and economic statistics. While such matters are no doubt important, Islam is more concerned with the spirit of the economic system.
A society that implements Islamic laws and promotes Islamic manners will find that it brings together all the systems – social, economic, and so forth – that it deals with.
Islam teaches that God has created provision for every person who He has brought to life.
Therefore, the competition for natural resources that is presumed to exist among the nations of the world is an illusion.
While the earth has sufficient bounty to satisfy the needs of mankind; the challenge for humans lies in discovering, extracting, processing, and distributing these resources to those who need them.
Islam consists of a set of beliefs that organizes the relationship between the individual and his Creator, between the person and other human beings, between the person and universe, and even the relationship of the person to himself. In that sense, Islam regulates human behavior, and one type of human behavior is economic behavior.
Economic behavior is dealt with by Muslims as a means of production, distribution, and consumption of goods and services.
In Islam, human behaviour – whether in the economic area or others – is not value-free; nor is it value-neutral. It is connected with the ideological foundation of the faith.
The fundamental sources of Islam – the Qur’an and the Sunnah of the Prophet – provide guidelines for economic behavior and a blueprint of how the economic system of a society should be organized.
Therefore, the values and objectives of all “Islamic” economic systems must necessarily conform to, and comply with the principles derived from these fundamental sources.
In summary, we can say that the Islamic Economic System is based upon the notion of justice.
It is through justice that the existence of the rules governing the economic behavior of the individual and economic institutions in Islam can be understood. Justice in Islam is a multifaceted concept, and there several words exist to define it.
The most common usage, which refers to the overall concept of justice, is the Arabic word “adl.” This word and its many synonyms imply the concepts of “right”, as equivalent to fairness, “putting things in their proper place”, “equality”, “equalizing”, “balance”, “temperance” and “moderation.”
The rules governing permissible and forbidden economic behavior on the part of consumers, producers and government, as well as questions of property rights, and of the production and distribution of wealth, are all based on the Islamic view of justice.
Our Lord! Cause Not Our Hearts To Go Stray
[ALLAH’S Quran – 3:8] “Our Lord! Cause not our hearts to stray after Thou hast guided us, and bestow upon us mercy from Thy Presence. Lo! Thou, only Thou, art the Bestower.”
The Prophet (Peace Be Upon Him) has said :
[Malik’s Muwatta, Book #3, Hadith #3.6.26] “Yahya related to me from Malik from Abu Ubayd, the mawla of Sulayman ibn Abd alMalik, from Ubada ibn Nusayy from Qays ibn al Harith that Abu Abdullah as-Sunabihi said, “I arrived in Madina in the khalifate of Abu Bakr as-Siddiq, and I prayed maghrib behind him. He recited the umm al Qur’an and two suras from the shorter ones of the mufassal in the first two rakas. Then he stood up in the third and I drew so near to him that my clothes were almost touching his clothes. I heard him reciting the umm al-Qur’an and this ayat, ‘Our Lord, do not make our hearts go astray after You have guided us, and give us mercy from Your presence. Surely You are the Giver.”
Ustad ka Ehtram
Advice To Daughter-in-Laws
1. Accept your in-laws as your own parents. You have them to thank for the wonderful man who has become your life partner.
2. Don’t compare them to your parents as to show your spouse how inadequate his parents are.
3. If your in-laws give a gift, appreciate it and do not pass unkind remarks.
4. Praise them often in the presence of your husband, family, and friends in that way, even though you have not grown to like them, you will in time.
5. Realize that they are also humans. They have their faults. You would never disown your parents for their flaws, so how can you expect the same from your husband’s parents? Hide their faults. Allah Ta’ala will conceal your faults in the hereafter.
6. Lower your expectations. As much as you might feel that marriage is a huge adjustment to you, having their son married is an adjustment for them too. Their son no longer belongs exclusively to them. You will now have to learn to share.
7. Treat them respectfully. A bad word creates a permanent rift.
8. When your children show them love, be thankful rather than jealous. Would you deprive your own children of the love of their grandparents, confining them only to the love of your own parents because of jealousy? How would you feel if your brother’s wife did the same with your parents?
9. Do all you can to make them feel at home when they come by to visit. When you visit them, assist them as much as possible. They should feel pleased when you come.
10. Treat every instruction of your mother-in-law like an instruction of your own mother. Give her pleasure precedence even though she may ill-treat you. Speak to her with respect and not as you speak to an equal. Never say anything if she scolds you. Never speak harshly to her.
11. Never speak ill of them in the presence of your children. If they have overstepped the boundaries, discuss this in private with your husband.
12. Never drag your husband into an argument between your mother-in-law and yourself. By doing this, you place your husband in a very precarious position. Should you have any issue you need to address with your mother-in-law, do so in a respectful manner. By holding mature adult discussions, an amicable agreement can be reached.
13. Be a giver instead of a demander. Always remember that it is sheer folly to always go around demanding that your rights be fulfilled. Rather, concentrate on fulfilling the rights of others. In doing so, you will find that those around you will automatically begin to fulfill your rights.
14. If your in-laws have no one else to reside with, offer them to reside with you. This is more so when the father-in-law passes away. By being of service to your mother-in-law, you will attain lofty stages in the hereafter, since service grants one Allah Ta’ala Himself. Never be selfish and ask your husband to choose between his mother and you. Remember; as you do, so will you be recompensed. One day, you too will reach old-age and will require assistance.
Nabi (Sallallahu Alayhi Wasallam) said, “Whichever young person honors an old person due to his age, Allah Ta’ala will create someone who will honor him in old age.”
15. If your in-laws oppress you, firstly turn to Allah Ta’ala and make dua to Him. Speak to your husband in a polite manner, and inform him of your plight. Learn to forgive and forget. Nabi (Sallallahu Alayhi Wasallam) said: “Allah Ta’ala increases a person in honor who forgives. Whoever humbles himself for Allah Ta’ala, Allah Ta’ala will raise him.”
16. Always encourage your husband to keep good ties with his family members, especially parents and brothers and sisters. Many brothers and sisters become estranged after marriage due to the stories carried by the wives to their husbands. Behave respectfully to all elders like the wives of the husband’s elder brother. If younger, be kind and loving and assist as far as possible in their work.
17. Recompense comes from Allah Ta’ala. Give and give and do not ever expect something in return. Always remember that the best recompense is always from Allah Ta’ala. Allah Ta’ala says: “And what is the reward of good except good?” (Ar-Rahman. 55:601)
By Moulana Abdul Hameed Ishaq
Riaz ul Jannah
Islaah ul Gheebah: The Cure For Backbiting
There is an extremely detrimental spiritual disease which has become very widespread in our day and age. It is the disease of gheebah (back-biting) due to which a person is harmed both in this world as well as in the hereafter.
In reply to the request of some of my acquaintances I have briefly compiled some of the harms of this disease along with the remedy for it from the writings and utterances of our pious predecessors.
By continuously pondering over these harms and by practicing and applying the remedies mentioned we will In Sha-Allah rid ourselves of this evil habit and be able to protect ourselves from it.
The Harms Of Gheebah
1.) Gheebah is that it causes disunity and separation. And from disunity and separation; arguments, fights and disputes break out. One is deprived from the benefits and advantages which come from unity and love.
2.) Due to gheebah, darkness overtakes the heart. If a person has any spiritual perception and feeling in the heart, then at the time of gheebah he will feel a type of choking feeling and discomfort.
3.) Both one’s Deen and dunya are harmed by gheebah. The worldly harm is that if the one who is being back-bitten finds out about it then he will disgrace and rebuke the one who is back-biting him. The Deeni harm is that Allah Ta`ala becomes displeased with such a person and Allah’s displeasure is tantamount to hell-fire.
4.) It is mentioned in a Hadeeth Shareef narrated by Imam Baihaqi in Shu`abul Imaan that:
“Gheebah is worse than fornication.”
5.) Allah Ta`ala will not forgive gheebah until the one against whom this sin was committed forgives him. (On the condition that the person knows that he was back-bitten. But if he does not know then it is sufficient to ask forgiveness from Allah.) This is because of the fact that the sin of gheebah affects the rights of the slaves of Allah.
6.) Making gheebah is tantamount to eating the dead flesh of one’s own brother as mentioned in the Qur`an Majeed, Suratul Hujuraat, verse #12. How despicable can a person be to do such a lowly action?! Now the same way a person would hate to devour the flesh of his own dead brother, similarly one should abhor doing gheebah just as much.
7.) Doing gheebah is sign of cowardice and fear. This is why it is done “behind the back” in another person’s absence.
8.) By continuously being involved in gheebah, the NOOR and spiritual brightness of the face is taken away. The face becomes lusterless and everyone has scorn for such an individual.
9.) Another great harm of gheebah is that on the Day of Judgment the good deeds of a person will be transferred to the one whom he made gheebah of. If his right is not fulfilled by the transferring of deeds, then the sins of the person who was back-bitten will be loaded onto him. Ultimately he will be doomed to enter hell-fire due to his pitiful condition at that time. This person has been called a muflis (a poor and destitute person) in light of the Ahaadeeth. Therefore one should make amends of this before that time.
Practical Remedy To Gheebah
1.) One should take action and not be passive and quiet when gheebah is taking place. Rather one should take a practical approach. If someone does gheebah in front of you then first of all you should prevent the person from doing it. [This could easily be done in a friendly manner by changing the subject saying, “Aw come on…. Let’s talk about something else!”]
If the person still persists in his gheebah then you must excuse yourself to leave that gathering. [Make an excuse to go to the bathroom or something else. Freshen up and come back. Hopefully the person will get the idea that you are trying to avoid his harmful conversation by leaving that gathering. And if he doesn’t get the idea, then…] one should clearly let him know that what he is doing is a sin and do not be afraid of breaking his heart or hurting his feelings.
A true believer does not break his own Deen for the sake of not breaking the heart of someone else. We do not cause hurt to our own Imaan for the sake of not hurting someone else’s feelings.
2.) One very brilliant remedy to this evil habit is that you should notify the person whom you have back-bitten and let him know what you said about him. If one punishes and humiliates the nafs like this a couple of times then one will regret doing this sin for good Insha-Allah.
Important Points To Remember:
1.) The definition of gheebah is to say something about someone (whether Muslim or non-Muslim) in their absence that they would not like to hear. Such as, saying someone is stupid, or lacks intelligence or to talk low of someone due to their lineage or family/worldly status. Or to talk about the defects in someone’s house, clothes, body, appearance, etc. In short, to mention anything about somebody that would hurt their feelings.
Gheebah can be done verbally, by making a gesture, by winking the eye, or even by giving an indication to it in one’s speech. All of these things are included in gheebah.
2.) To attain complete benefit from these advices one should also consult a qualified Muslih and form an ISLAAHI TA`ALLUQ (reformative and spiritual connection) with him. If these methods of remedy do not have any effect then one should refer back to one’s Muslih and notify him of one’s condition.
3.) There are some instances in which gheebah can be permissible such as:
–If by hiding someone’s condition and not speaking about him openly, you are sure that it will definitely cause harm to the Deen or to people, then it is necessary to speak about him. This is NOT haraam, rather it will be considered naseeha (well-wishing) for others.
–Of course before openly speaking about the condition of someone and making “gheebah” of him one should first consult and Alim who practices the Deen, whether the condition of this person is such which can be spoken about openly or not. After he has overlooked the situation and allowed it, then one can go ahead and implement his allowance.
Otherwise if this is not being done for the sake of saving the Deen and people from harm and it is done due to the desires of one’s nafs and enjoyment, then it will be considered gheebah and it will be haraam. To talk about someone’s short-comings and faults without proper knowledge of his condition, is buhtaan (SLANDER).
4.) Even if gheebah takes place in one’s Shaikh’s gathering, then one should make an excuse and leave that gathering. Just like rain is a beneficial thing and enjoying the rain drops fall is pleasing, but if it starts to hail then one should run from there for fear of getting hurt. [Likewise the Shaikh’s majlis is a means of showers of mercy but when there is sin in that very majlis then the showers of mercy turn to the shower of Allah’s displeasure. Therefore one should not remain there.]
(Remedy of the evil disease of backbiting)
By: Hazrat Shah Abrarul Haq (rahmatullahi alaihi)