Marriage (Islam vs Traditions)

Society Religion & Philosophy
21

Book 40, Number 4588:
Narrated AbuRafi':

The Prophet (peace_be_upon_him) said: Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden and saying: We do not know. What we found in Allah's Book we have followed.

Book 24, Number 3566:
Narrated Buraydah ibn al-Hasib:

The Prophet (peace_be_upon_him) said: Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgment accordingly; but a man who knows what is right and acts tyrannically in his judgment will go to Hell; and a man who gives judgment for people when he is ignorant will go to Hell.

Book 24, Number 3568:
Narrated AbuHurayrah:

The Prophet (peace_be_upon_him) said: If anyone seeks the office of judge among Muslims till he gets it and his justice prevails over his tyranny, he will go to Paradise; but the man whose tyranny prevails over his justice will go to Hell.

Book 24, Number 3590:
Narrated Abdullah ibn Umar:

Yahya ibn Rashid said: We were sitting waiting for Abdullah ibn Umar who came out to us and sat. He then said: I heard the Apostle of Allah (peace_be_upon_him) as saying: If anyone's intercession intervenes as an obstacle to one of the punishments prescribed by Allah, he has opposed Allah; if anyone disputes knowingly about something which is false, he remains in the displeasure of Allah till he desists, and if anyone makes an untruthful accusation against a Muslim, he will be made by Allah to dwell in the corrupt fluid flowing from the inhabitants of Hell till he retracts his statement.

Book 24, Number 3592:
Narrated Khuraym Ibn Fatik:

The Apostle of Allah (peace_be_upon_him) offered the morning prayer. When he finished it, he stood up and said three times: False witness has been made equivalent to attributing a partner to Allah. He then recited: "So avoid the abomination of idols and avoid speaking falsehood as people pure of faith to Allah, not associating anything with Him.
Hadith Qudsi 5:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (glorified and exalted be He) said:
I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me.

It was related by Muslim (also by Ibn Majah).
Hadith Qudsi 6:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say:
The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied - you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied - you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied - you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.

It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).

22

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.

It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version

On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.

It was related by Ibn Majah with a sound chain of authorities.

23

On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.

It was related by Muslim (also by al-Bukhari and at-Tirmidhi).

24

Allaah SWT is Just, deals with people justly, and loves those who establish, maintain or stand up for justice. He has created human beings also with a propensity and liking for justice.
Normally people like to be fair and equitable unless their innate tendency towards justice is overshadowed by their own self interest, their love of their own,
their loyalties, their biases, their prejudices, their
arrogance of power, their anger or hate towards some people, their desire for revenge, etc.
When an individual, a community or a state is
overtaken by self interest, favouritism for their own and anger, revenge or hate against others, justice is the first victim. When that happens, the party on the receiving side of injustice, reacts with similar
attitude, perhaps even more strongly. Each party’s effort to get back more forcefully grows into a spiraling cycle of violence and terrorism. This ends up making the peace and security of humanity the ultimate victim of injustice. That is why there can be no peace in this world without justice.
The goal of Islam being the establishment of an ideal peaceful and fair society, justice has been extremely emphasized in the Holy Qur-aan. Knowing how people drift towards injustice, it advises Muslims to let justice triumph over all other emotions, feelings and
attitudes. Muslims are told:
“O believers, be the enforcers/establishers of justice, giving witness for the sake of Allaah, even if it is against yourselves, your parents or your kith and kin. Whether they are rich or poor, Allaah has more rights than any on them. Do not let pursuing your desires come in the way of being just.” An-Nisaa 4:135

“O believers, be the enforcers/establishers of justice, giving witness for the sake of Allaah, and do not let your animosity towards any people incite you against practicing justice. Be just! That is the pious way.” Al-Maaidah 5:8

Keeping this commandment of Allaah in mind makes it easy for Muslims to discern how they should react to or behave in the current circumstances of the world.
Many people are torn between their loyalties to their country of residence, their families and their belonging to the Muslim Ummah. Some are confused how to react. These verses clarify the matter. Muslims must speak up and stand up for justice regardless of where they live, who is the victim and who is the perpetrator.

25

The Prophet Muhammad's (PBUH) Last Sermon

This sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H. in the 'Uranah valley of Mount Arafat' (in Mecca).

After praising, and thanking Allah he said:

"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people".

26

The one who will be dearest to God and nearest to Him in the station on the Day of Resurrection will be a just imam and the one who will be most hateful to God on the Day of Resurrection, and will receive the severest punishment will be a tyrannical imam.
(Tirmidhi).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

64.A creature is not to be obeyed when it involves disobedience to the Creator.
(Sharra-as-Sunna).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

65.Do not ask for any high office, for if you are given it after asking, you will be left to discharge it yourself; if you are given it without asking you will be helped to discharge it.
(Bukhari, Muslim).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

66.He who has been ruler over ten people, will be brought in the Day of Resurrection, shackled till justice loosens his chains or tyranny brings him to destruction.
(Darimi).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

67.The most excellent jihad is when one speaks a true word in the presence of a tyrannical ruler.
(Tirmidhi).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

27

No judge must give judgement between two people when he is angry.
(Bukhari, Muslim).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

70.If anyone who seeks the office of Qadi among Muslims till he gets it and his justice prevails over tyranny, will go to paradise; but the man whose tyranny prevails over justice will go to hell.
(Tirmidhi, Ibn Majah).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

71.God is with the Qadi as long as he is not tyrannical, but when he is tyrannical, He departs from him and the devil attaches himself to him.
(Tirmidhi, Ibn Majah).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).
127.Adhere to truth, for truth leads to good deeds and good deeds leads him who does them to paradise. Falsehood is wickedness and wickedness leads to hell.
(Muslim).
(Sayings of Muhammad. by Prof. Ghazi Ahmad
He is a bad man who is proud and puts on airs and forgets the Most Great and Sublime One.
(Tirmidhi, Baihaqi).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

173.He who has in his heart as much faith as a grain of mustard seed will not enter hell, and he who has in his heart as much pride as a grain of mustard seed will not enter paradise.
(Muslim).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

180.God grants a respite to the oppressor, but when He finally seizes him, He will not let him escape.
(Bukhari, Muslim).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

181.Beware of the plea of the oppressed, for he asks God most high only for his due, and God does not keep one who has a right from receiving what is due.
(Baihaqi).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

182.If anyone walks with an oppressor to strengthen, knowing that he is an oppressor, he has gone forth from Islam.
(Baihaqi).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).
199.If anyone of you sees something objectionable, he should change it with his hand, but if he cannot, he should change it with his tongue, and if he cannot he should do it in his heart, that being the weakest form of faith.
(Muslim).
(Sayings of Muhammad. by Prof. Ghazi Ahmad).

28

244.Actions will be judged by intentions, and everyone will be recompensed according to what he intended.
(Bukhari).
(The Lawful and Prohibited in Islam (arb: Al halal wal haram fil Islam) by. Yusuf Al Qaradawi).

325.When someone with whose religion and character you are satisfied asks for your daughter in marriage, accede to his request. If you do not do so there will be corruption and great evil on the earth.
(Tirmidhi).
(The Lawful and Prohibited in Islam (arb: Al Halal Wal Haram Fil Islam) by. Yusuf Qaradawi).

322.Three matters should not be delayed: salat when its time comes, burial when the funeral has arrived, and the marriage of a single woman when a man of equal status has proposed.
(Tirmidhi).
(The Lawful and Prohibited in Islam (arb: Al Halal Wal Haram Fil Islam) by. Yusuf Qaradawi).
335.Each one of you is a caretaker (ra'iy) and is responsible for those under his care.
(Bukhari, Muslim).
(The Lawful and Prohibited in Islam (arb: Al Halal Wal Haram Fil Islam) by. Yusuf Qaradawi).

336.Allah will ask every caretaker (ra'iy) about the people under his care, and the man will be asked concerning the people of his household.
(Ahmad, Nisai and Abu Dawud).
(The Lawful and Prohibited in Islam (arb: Al Halal Wal Haram Fil Islam) by. Yusuf Qaradawi).
367.Narrated Abdullah bin Amr bin Al As (Allah be pleased with him): I heard Allah's Apostle (peace be upon him) saying: "Allah does not take away the knowledge by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead people astray."
(Sahih Al-Bukhari Vol 1).
(Dr. Muhammad Muhsin Khan et.al.).
Man is the ruler in his home. He will be held responsible for the conduct of his dependents, and woman is the ruler in her husband's home. She will also be held responsible for the conduct of her dependents.
(Bukhari).
Ali (RA), the Fourth Caliph, say: 'The conditions laid down by God take precedence over the conditions set by man.'
(Ahmad).

Abu Hurairah reports that the Prophet (peace be upon him) said: 'A grown-up girl shall be asked permission about herself. If she is silent, it is her permission; and if she declines, there shall be no compulsion on her.'
(Muslim).
.Ibn Umar says: 'Uthman b. Mazu'um left behind a young daughter. My uncle, Qudamah, married her to me, and did not even consult her. When the girl came to know this, she disliked this marriage and she wished to marry Mughirah b. Shu'bah. So she was married to Mughirah.
(Ibn Majah).
Muhammad (peace be upon him) said: "The noblest charity is that a Muslim acquires some knowledge (of the Deen) then imparts it to a brother Muslim."
(Ibn Majah).
Hadhrat Sufyaan Ibn As'ad Khadrami (Allah be pleased with him) narrates that he heard Muhammad (peace be upon him) say: "Indeed it is an act of the greatest abuse of trust if you tell a Muslim brother something which is false while he believes that you are telling him the truth."
(Abu Dawud).
Hadhrat Muaaz (Allah be pleased with him) narrates that Muhammad (peace be upon him) said: "Whoever taunts a brother (Muslim) with a sin (which the Muslim has committed), will not die until he (the taunter) commits the same sin."
.Hadhrat Ibn Abbaas (Allah be pleased with him) narrates that Muhammad (peace be upon him) said: "Do not unnecessarily dispute with a brother (Muslim) nor joke with him in such a way which displeases him. Do not promise him something which you cannot fulfil."
Hadhrat Ibn Abaas (Allah be pleased with him) narrates that Muhammad (peace be upon him) said: "When khiyaanat (abuse of trust) becomes rampant in a people, Allah Ta'ala overwhelms their hearts with fear. A nation perpetrating injustice will be overpowered by its enemies."
(Malik).

29

Hadhrat Thaubaan (Allah be pleased with him) narrates that Muhammad (peace be upon him) said: "There will soon come a time when all nations (of the kufaar) will unite against you ( Muslims)..." Someone asked: "Will we be less in numbers at that time?" Muhammad (peace be upon him) said: 'In fact, you will be numerous, but useless...Allah Ta'ala will remove your respect and your fears from the hearts of your enemies (who will then despise you) and Allah will instil weakness in your hearts." Someone asked: 'What is the cause of the weakness?' Muhammad (peace be upon him) said: "Love of the world and detestation for Maut."

30

Why do we have to follow the sunnah of Prophet Muhammad and not just follow the Qur'an?
The question may appear strange and somewhat surprising to committed, practising Muslims. How can something which is so obviously one of the bases of Islaam become a matter for discussion and debate? But since the question has been asked, we will present, with the help of Allah, the principles and bases of the importance of the Sunnah, the obligation to follow it and the ruling concerning those who reject it. By so doing, we will also refute the doubters and the misguided group who call themselves “Submitters” (the Qur’an has nothing to do with them!) Insha'Allah this discussion will be of benefit to everyone who wants to understand the truth of the matter.

Proof of the importance of the Sunnah from the Qur'an itself:

Allah says (interpretation of the meaning): “He who obeys the Messenger has indeed obeyed Allah...” [4:80] Allah described obedience to the Prophet (peace be upon him) as being a part of obedience to Him. Then He made a connection between obedience to Him and obedience to the Prophet (peace be upon him): “O you who believe! Obey Allah and obey the Messenger...” [4:59]

Allah warns us not to go against the Prophet (peace be upon him), and states that whoever disobeys him will be doomed to eternal Hell. Allah says (interpretation of the meaning): “...And let those who oppose the Messenger’s commandment beware, lest some fitnah (trial, affliction, etc.) befall them or a painful torment be inflicted on them.” [24:63]

Allah has made obedience to His Prophet a religious duty; resisting or opposing it is a sign of hypocrisy: ”But no, by your Lord, they can have no Faith, until they make you [Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [4:65]

Allah commands His slaves to respond to Him and His Messenger: “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life...” [8:24]

Allah also commands His slaves to refer all disputes to him: “... (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger...” [4:59]

Allah also calls all people who accept Allah but refute the Messenger as 'Real Kafirs': “Verily, those who deny Allâh and His Messengers and (those who) wish to separate Allah from His Messengers (by believing in Allâh and disbelieving in His Messengers), saying: "We believe in some but reject others": and (those who) wish to adopt a way in between. They are in truth (equally) Unbelievers; and We have prepared for Unbelievers a humiliating Punishment. To those who believe in Allah and His Messengers and make no distinction between any of the Messengers, We shall soon give their (due) rewards: for Allah is Oft-Forgiving Most Merciful.” [4:150-153]

31

Some Misguided People: They are Muslims, but not on the straight path

Ibn al-Qayyim said, "The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the jihaad with the sword and the spear." [Al-Jawaab us-Saheeh of Ibn Taymiyyah (1/237)].

Muhammad bin Yahyaa adh-Dhuhlee said, I heard Yahyaa bin Yahyaa saying, "Defence of the Sunnah is more superior than Jihaad in the path of Allaah." So I said, "A man spends his wealth, tires his body and strives (in jihaad), so is this one (still) better than him? He said, "Yes, by many times!" [Dhammu ul-Kalaam of al-Harawi].

Imaam Abu Ismaa'eel al-Ansaari said: "whilst in Haraah: 'The sword was put to my neck five times [and each time] it was not said to me, 'Leave your madhhab' but it was said to me, 'Remain silent about those who are in opposition to you'. So I would say, 'I will not remain silent'." [Aadaab us-Sharee'ah (1/207) of Ibn Muflih al-Maqdisi al-Hanbali].

Al-Humaidee, the Shaikh of al-Bukhaaree said, "By Allaah, that I war against those who reject the Hadeeth of the Messenger () is more beloved to me than that I should war against the same number of Non-Muslims." [Al-Harawi in Dhamm ul-Kalaam].

32

Translation of Sahih Bukhari, Book 49:

Narrated Aisha:

Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."

Volume 3, Book 49, Number 857:
Narrated Um Kulthum bint Uqba:

That she heard Allah's Apostle saying, "He who makes peace between the people by inventing good information or saying good things, is not a liar."

33

On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): "Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith." [Aali Imraan 3:106]

Maalik said: "And which words are more clearer than these?’ And I saw him explaining these verses in reference to the People of Desires."

Ibn al-Qaasim reported this and added: "Maalik said to me: ‘This verse is about the people of the qiblah *."

saying of Allaah:

And be not as those who divided and differed among themselves after the clear proofs had come to them [Aali Imraan 3:105]*

34

[9.23] O you who believe! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and whoever of you takes them for a guardian, these it is that are the unjust.

[9.24] Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Apostle and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people.

35

Deen: a code of life that shuns human exploitation

DEEN is obedience. Everyone is supposed to have a deen (code of life) simply because he obeys someone in life as a part of the system and, above all, accepts to its authority and bows to it in servitude.
But quite logically, a man cannot have more than one 'deen' at a time. Obviously, at a given time there could be obedience and subservience to only one of the systems of life. Secondly, equally binding laws can neither be tolerated nor allowed at the same time. Multiplicity of codes of conduct and lives would only create a mess and their simultaneous functioning will lead to chaos and confusion.

One may argue to make a point. Is it not possible to have one (God) as Master while still obeying others in real life? This is most illogical and unrealistic, although the trend around the world today is that while many people believe in God, a large numbers have no faith.

But most of them necessarily abide by some rule and accept some authority in real life other than the deity in whom they believe. A lot of people are accustomed to it. But they seldom or never feel comfortable about it. The more they look deeper into the issue, they conclude that it is not such a simple matter and give rise to sense of self deception and dissatisfaction in their consciences.

People with such conflicting pattern of life bow their heads to their God solemnly but get upset while they take another law to be followed in their daily lives.

They do not obey whom they believe as their God. On the other hand, the person or object whom they obey and to whom they submit is not taken as their real master. Thus there is an obvious contradiction in what they say or believe and what they do in real life. Had the people with dual loyalty paid a little attention towards what they say and what they practice, they have combined their faith and loyalties in one Deen or code of life.

It is clear that two ways of life cannot be followed side by side. A person who happens to believe in one God and at the same time does not obey Him really takes the person or object as God whose command he actually carries out. In a real sense if a person obeys a particular deity or a monarch, he belongs to the 'deen' of the monarch. In such circumstances there is no room for the Deen of Allah - the Sovereign and Master of the Universe.

Similarly, if a person obeys the deen of the common people and there is no room for the Deen of Allah in it. And if one obeys Allah alone, one really belong to the Deen of Allah then there is no room for any other deen in it. Again when a deen is followed, it necessarily means to have sanction. A sanction cannot exist unless it is supported by power.

The basis of the Deen of Islam is that Allah alone is the Owner of the land and the Sovereign of all beings. He (Allah) alone must be obeyed and served and all affairs of man's life must be dealt in accordance with His law. This principle of Allah - being the Supreme Authority accepted in Islam - has only one aim that only Allah's rule must prevail in the world. In short the Deen of Allah and any other 'deen' cannot co-exist and be equally binding. This is the point which the Holy Quran has repeatedly stressed in verses 98:5, 9:23, 8:39, 12:40, 19:11 and 4:60-64.

Nor, for obvious reasons one may conclude that the Deen of Allah cannot be taken up partially. Again no deen could be followed unless it is powerful enough to successfully translate its sanctions in life. The Holy Quran makes it clear enough that Allah has chosen His Deen for mankind to relieve it of the burden. It clearly leads to believer to make efforts to the utmost to get human beings rid of any type of slavery and humility found in any part of the world.

True believers are commanded to destroy all hideouts of miscreants who take hold of innocent and weak people for slavery and exploitation. Believers must destroy system of exploitation on earth and replace them with the Deen of Allah.

It is not worthy of a believer to reconcile himself with a system of exploitation and share even slightly or however indirectly to let it run for even a fraction of a second on the earth.

36

When education is not compassionate
By: Dr. Muhammad Al-Awa http://www.arabnews.com/Article.asp?ID=10626

Compassion is a main feature of the Prophet’s method of education, yet it is often overlooked by educators. Indeed it is rarely mentioned in the books included in the curricula of institutes and colleges of education.

Yet compassion was a main characteristic of the Prophet, easily noticed in his manners by all who knew him. Malik ibn Al-Huwairith reports: “We, a group of youths of similar age, visited the Prophet and stayed with him for 20 nights. He thought that we might have missed our families, so he inquired after our relatives whom we had left in our hometown, and we answered his questions. Caring and compassionate as he was, he said, ‘Go back to your families and teach them and tell them to do (what is obligatory). Pray as you have seen me pray. When it is time for prayer, let one of you make the call for prayer (i.e. the athan) and let the eldest among you lead the prayer’.” (Related by Al-Bukhari)

A Bedouin came to the Prophet and said: “Do you kiss children? We do not.” The Prophet said to him: “What can I do for you if God has deprived you of compassion?” (Related by Al-Bukhari and Muslim). “The Prophet was attended by Al-Aqraa’ ibn Habis, the chief of the Tameem tribe, when he kissed his grandson, Al-Hasan ibn Ali. Surprised, Al-Aqraa’ said, ‘I have ten children and I never kissed any of them.’ The Prophet looked at him and said, ‘A person who is not compassionate may not receive compassion’.” (Related by Al-Bukhari and Muslim)

Another Hadith also related by Al-Bukhari and Muslim quotes Abu Qatadah’s report: “The Prophet came to us carrying Umamah bint Abu Al-Aas on his shoulder, and he prayed. When he bowed in his prayer, he would put her down, and then would carry her again when he stood up to complete his prayers.” Hadith scholars point out that the Prophet’s action is indicative of his genuine compassion. The little girl, Umamah, was his granddaughter, born to his eldest daughter Zainab. Indeed, the Prophet’s Sunnah, whether verbal or practical, is full of statements and actions confirming the great importance he attached to compassion as an essential element in education and upbringing.

Compassion is not merely a fine quality to have or a means to earn God’s pleasure and people’s love or admiration. It is an effective method of educating the young and upbringing, leaving its distinctive mark in the character of those who benefit by it in their childhood. They continue to enjoy its great benefits in their adult life.

It is such people who have been reared with compassion that we find to be loving, caring and sociable when they are adults. They receive you warmly, with a welcoming face. Hence, when you deal with such a person, you are sure of a friendly relationship. Moreover, people reared with compassion are the ones who maintain good relations with their relatives. Thus, they discharge their duty toward God, and toward their relatives. No wonder, for such is their upbringing.

When people grow up in an atmosphere of compassion, they are not hard to their friends and acquaintances. On the contrary, they try to find excuses for others when they fall short of their expectations. They try to sort out any dispute or disagreement amicably, preferring that to any method involving the severance of relations. When such people are in a position of power, or seniority at work, they look at their subordinates as friends with whom they have a mutual, caring relationship. Hence, we find them highly successful in their work, able to progress and influence those with whom they deal.

People brought up in a compassionate atmosphere are found to be sensitive, sound in their thinking and appreciation, calm and peaceful. All this is highly helpful when one is met with misfortune, because in such a situation one feels that God’s grace is never far away. And with God’s grace, one is always reassured even when misfortune is exceedingly hard, continues for a long time or seems unending.

Compassionate upbringing produces the most generous people in times of need. They are of the type God describes in these words: “Those who are saved from their own greed are the ones that will be successful.” (59: 9). They give preference to others over themselves, even though poverty be their own lot. They feel that the needy have a rightful claim to some of the blessings God has favored them with. Hence, they do not retain what is surplus to their needs and requirements. Rather, they often pay generously out of what they themselves need, so as to be kind to others, be they their relatives, neighbors, friends or strangers. In all this, they feel that they do no more than fulfill their duty, as outlined by their compassionate upbringing which makes hardness very repugnant to them. Miserable indeed and deprived of much goodness is the one who feels no compassion toward others. The Prophet says: “Be merciful to those who live on Earth so that the One in Heaven may be merciful to you.” He is also quoted as saying: “God is most compassionate to those of His servants who are themselves compassionate.”

Those who are responsible for the education and upbringing of the young, be they parents or teachers in all educational stages, need to understand the role of compassion in education, and what bearing it has on the molding of human character. They should also realize the risks that accompany hardness and cruelty, and their devastating results on those who are deprived of even an occasional touch of compassion.

An educator is compassionate only if he is caring and loving. If he does not love those under his charge and does not care for them, he will not be able to benefit them in any way. A human soul is very sensitive. It receives messages in the same spirit of the sender. If the sender has a caring and loving soul, then his message is received promptly and it produces the desired, beneficial result. But when the sender has a careless, unloving or fed-up soul, his message may not reach the person to whom it is sent, or if it reaches that person, it remains of no benefit. In fact, it may even produce a negative or harmful effect which may rebound on the sender or the one who caused it. He will then repent, but alas, repentance is of no use. He may have to account for it on the Day of Judgment, when every shepherd is asked about his or her folk. On that day, the ones who do well receive a reward far better than what they had done, while those who do badly hope not to be held to account for their misdeeds. The whole community is responsible for the spread of compassion among all its social strata. The believers are the ones who “counsel one another to be steadfast, and enjoin mercy on one another.” (90: 17). On the Day of Judgment these shall be the winners, while the others end up with the opposite result.

Although good upbringing and education start with parents and teachers, the responsibility for ensuring it includes all social institutions and all people in authority. For these are the ones who have the greatest influence on the public. They are looked upon as setting the example to follow. Moreover, they have a direct influence on those who are under them. Such influence spreads fast until it reaches ordinary people. Wise was the one who said: “People follow the example of their kings.” The Prophet says: “A ruler is a shepherd, and he will be accountable for his folk.”

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Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),-

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"But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein."

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And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone.

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And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is).

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Know they not that Allah knoweth what they conceal and what they reveal?

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And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture.

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Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby.

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After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.

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These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped.

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O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.

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O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray.

Allah has made obedience to His Prophet a religious duty; resisting or opposing it is a sign of hypocrisy: ”But no, by your Lord, they can have no Faith, until they make you [Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [4:65]

And it is not for a believer, man or woman, when Allah and His Messenger have decreed a matter, that they should have any option in their decision 33:36

"And whatever the Messenger gives you, take it, and whatever he forbids you, leave it. And fear Allah: truly Allah is severe in punishment. " [Qur'an 59:7]

Hadhrat Sufyaan Ibn As'ad Khadrami (Allah be pleased with him) narrates that he heard Muhammad (peace be upon him) say: "Indeed it is an act of the greatest abuse of trust if you tell a Muslim brother something which is false while he believes that you are telling him the truth."
(Abu Dawud).

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He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding. 3:7
(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah, and these it is who are the fuel of the fire. 3:10
Like the striving of the people of Firon and those before them; they rejected Our communications, so Allah destroyed them on account of their faults; and Allah is severe in requiting (evil). 3:11
Say to those who disbelieve: You shall be vanquished, and driven together to hell; and evil is the resting-place. 3:12
Most surely there is a party amongst those who distort the Book with their tongue that you may consider it to be (a part) of the Book, and they say, It is from Allah, while it is not from Allah, and they tell a lie against Allah whilst they know. 3:78
And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers. 3:85
How shall Allah guide a people who disbelieved after their believing and (after) they had borne witness that the Messenger was true and clear arguments had come to them; and Allah does not guide the unjust people. 3:86
(As for) these, their reward is that upon them is the curse of Allah and the angels and of men, all together. 3:87
Abiding in it; their chastisement shall not be lightened nor shall they be respited. 3:88
Except those who repent after that and amend, then surely Allah is Forgiving, Merciful. 3:89
Surely, those who disbelieve a,fter their believing, then increase in unbelief, their repentance shall not be accepted, and these are they that go astray. 3:90

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Say: O followers of the Book! why do you disbelieve in the communications of Allah? And Allah is a witness of what you do 3:98
Say: O followers of the Book! why do you hinder him who believes from the way of Allah? You seek (to make) it crooked, while you are witness, and Allah is not heedless of what you do. 3:99
O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed. 3:100
But how can you disbelieve while it is you to whom the communications of Allah are recited, and among you is His Messenger? And whoever holds fast to Allah, he indeed is guided to the right path. 3:101
And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement. 3:105
These are the communications of Allah which We recite to you with truth, and Allah does not desire any injustice to the creatures 3:108
Indeed there have been examples before you; therefore travel in the earth and see what was the end of the rejecters 3:137
Those who said of their brethren whilst they (themselves) held back: Had they obeyed us, they would not have been killed. Say: Then avert death from yourselves if you speak the truth. 3:168
It is only the Shaitan that causes you to fear from his friends, but do not fear them, and fear Me if you are believers. 3:175

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O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do. 5:8
To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward. 5:9
Those who reject faith and deny our signs will be companions of Hell-fire. 5:10