HUMAN RIGHTS IN ISLAM: 1. PROTECTION OF LIFE

Five types of human rights have been given special protection in Islam. These are;

1. Protection of life
2. Protection of property
3. Protection of reputation
4. Protection of beliefs
5. protection of right to earn an income

InshaAllah these will all be discussed individually in the next few posts.

The first human right that has been protected in Islam is protection of life. Rasool Allah ﷺ has said، لا تقتلو النفس التی حرم الّٰلہ الّا بالحق
No one has a right over another human being's life. Hazrat Abdullah Ibne Masood RAA has narrated that one day he was doing the Tawaf of Ka'aba with Rasool Allah SAW when Rasool Allah addressed the Ka'aba saying, "O Allah's house. You are so noble, so exalted." Then Rasool Allah SAW addressed Hazrat Abdullah Ibne Masood RAA and said, "O Abdullah! This Ka'aba is very noble, very exalted, but there is one thing in this universe that is even more sacrosanct than this Ka'aba, and that is the life, property and reputation of a Muslim." So according to this teaching of Rasool Allah SAW if a Muslim attacks the life, property or reputation of another Muslim,  then he is committing an offence worse than him trying to demolish the Ka'aba. 

There are specific injunctions in Shariah about the protection of life of non-Muslims as well. Non-Muslims are generally divided into two categories, combatant (حربی), or non-combatant (غیر حربی). The second category includes all non-Muslims the Muslim nations have a peace treaty with, or even if they don't have a peace treaty they have undeclared peace and are not at war, and those non-Muslims who live in a Muslim country peacefully and follow its laws. In case of non-combatant non-Muslims Shariah has extended them exactly the same protection of life as any Muslim, there is no difference between the two in terms of sanctity of life. 

Even in times of war Shariah has issued very specific injunctions about who Muslims can harm and who they can't. Shariah has forbidden Muslims even in war from harming non-Muslim non-combatants, women, children, elders, and religious leaders. In addition, Rasool allah SAW issued a specific injunction not to harm anyone who recites the Kalimah even right in the middle of battle. There was an incident when in the heat of battle a Sahabi (companion of Rasool Allah SAW) killed a combatant even though he recited the kalimah, believing that he was doing it just to save his life. When this was reported to Rasool Allah SAW he expressed extreme displeasure and said words to the Sahabi to the effect that, had you opened his heart to check whether he was telling the truth or was lying?

There are specific questions to ponder for Muslims living in non-Muslim countries. It has been narrated in the Quran that Hazrat Musa AS (Moses) had unintentionally killed an Egyptian by punching him while intervening in a fight between the Egyptian and an Israelite. The Quran says that Hazrat Musa (AS) kept doing Istighfar (asking Allah Ta'alah for forgiveness) for the rest of his life for this act. In Ma'ariful Quran Hazrat Mufti Muhammad Shafi RA asks the question that the person Hazrat Musa AS killed was a non-Muslim, and a combatant non-Muslim at that, then why did Hazrat Musa AS kept doing Istighfar for killing him? Then he has answered the question saying that as Hazrat Musa AS was living in Pharaoh's country it means he had implicitly given an undertaking that he will abide by the laws of that country. And because it was illegal to kill a person under their law, and Hazrat Musa AS had broken that law, he considered it a sin and kept doing Istighfar for it. 

If we apply this verse of the Quran to today's circumstances one does wonder how it can be permissible under Shariah for a Muslim living in a non-Muslim country under their peace, implicitly and explicitly giving an undertaking to obey the laws of that country, and then breaching that law by deliberately killing innocent men, women, children and elderly without any just cause, while one of Allah's great Prophets kept asking for forgiveness all his life having done something similar unintentionally? Some people seem to believe that what they are doing is Jihad (religious war). What they they do not seem to realise is that Jihad is an Ibadat (a form of prayer) and Ibadat are only acceptable if they conform to the rules and ways taught by Allah Ta'alah and Rasool Allah SAW. If a 'Jihad' is conducted completely ignoring and defying the injunctions laid down by Allah Ta'alah and Rasool Allah SAW, can it really be Jihad? 

The primary difference in right to protection of life as preached by Islam, and as practiced by some parts of the world today, is that in Islam every life is equally sacrosanct. There is no difference in the sanctity of lives of those who belong to 'us', and to 'them'.

(This post is primarily derived from the talk "Human Rights in Islam" by Mufti Muhammad Taqi Usmani DB but in the write up a lot of words are the writer's own. Even though I hope I have accurately reflected what i have read, heard and understood, please feel free to correct me if I have made a mistake. May Allah SWT forgive me for any unintended errors. Ameen)

IT IS OBLIGATORY TO FULFIL HUQOOQ-UL-IBAD (RIGHTS OF PEOPLE)

Hazrat Thanvi RA said that fulfilling Huqooq-ul-Ibad (Rights of People) is much more important than reciting Tasbeeh (doing Nafil [non-obligatory] recitation of Allah's name). On the Day of Judgment people will have to answer for for not fulfilling rights of other people but they won't be questioned for not doing Nafil Ibadat (prayers). People ignore compulsory duties to spend time on non-obligatory ones.

EXPLANATION:

There are three stages of virtuous acts for which one earns Thawab (eternal reward).

1. Faraez and Wajibat: Faraez are those injunctions of Shariah about which a clear explicit order has been made in the Quran or the Hadith like praying Salah (Namaz), paying Zakat (obligatory charity), obeying one's parents, looking after one's family, etc. Wajib refers to those injunctions of Shariah about which a direct order did not come in Quran or Hadith by itself, but when Rasool Allah SAW was asked about it he ordered to do it, or when it was mentioned in front of him that somebody does not do it he expressed displeasure about it. Missing Faraez or Wajibat without a genuine reason, like serious illness, is a major sin.

2. Sunnah: As everyone know Sunnah refers to the practices of Rasool Allah SAW. There are two main categories of Sunnah; Moukadah which Rasool Allah SAW always performed regularly, and Ghair-Moukadah which Rasool Allah SAW sometimes performed and sometimes didn't. Sunnat Moukadah is close to Wajib, and Sunnat Ghair-Moukadah to Mustahib (non-obligatory Ibadat).

3. Mustahib: These are those virtuous acts which can bring great Thawab when performed but are not obligatory, it does not incur a sin if one doesn't perform them.

There are two reasons why we need to know these different degrees or stages of virtuous acts. The first is that the higher an act in obligation, the more important it is to perform it, and if there is ever a clash that two acts of varying degrees need to be performed at the same time then the act belonging to a lower stage would be given up in favour of the act belonging to a higher stage. For example, when people turn towards Deen they sometimes become too engrossed in Nafil (non-obligatory) Ibadat (prayers) and start enjoying Nafil Ibadat so much that they start neglecting their other duties and their family. What one needs to remember is that it is Farz (obligatory) to fulfil the needs of one's family, and if a person becomes so engrossed in Nafil Ibadat that he is neglecting his family's genuine needs, then not only will he not get any reward for those Nafil prayers, but he will incur a major sin because he is failing to carry out a Farz.

The second reason is that if someone neglects Faraez and Wajibat without any genuine reason, then a person who he listens to can try to persuade him to carry those out those (though one must never use harsh words or language because that often makes people antagonistic, and if they then say something bad the sin of that will be borne not only by the person who said it, but also by the person who incited it by putting too much pressure on him). However, if a person does not wish to do some Mustahib Ibadat for example, if he does not wish to contribute to a non-mandatory charity or do some Nafil prayer, it is not allowed to put pressure on him to do so.

(In this post a lot of words are the writer's own. Even though I hope I have accurately reflected what i have read, heard and understood, please feel free to correct me if I have made a mistake. May Allah SWT forgive me for any unintended errors. Ameen)

Hazrat Abdullah Ibne Abbas RA has narrated that Rasool Allah SAW said that:

There are two blessings of Allah Ta'alah about which many people are negligent, one is health and the other is being carefree.

This Hadith is one of those few Ahadith about which Buzurg (holy people) have said that if one manages to act fully on these few Ahadith he will InshaAllah be delivered from Jahannum (hell).

In explaining this Hadith Hazrat said that when a person is blessed with these two blessings that is being healthy and being free from worries, then he starts believing that he will stay in this state forever. When he gets a thought about praying or doing something virtuous then he thinks, what's the hurry, I am still young, lets enjoy life to its fullest, once I grow old then I will do a lot of Ibadat (prayers) and get all y sins forgiven. He witnesses young people getting sick and dying on a daily basis, goes to the Graveyard to help bury them, but thinks that sickness and death are for other people, I am going to live till I am old. But when suddenly the time comes he doesn't even get a moment's relaxation to do some more Ibadat.

Adapted from the talk "Value your time" by Mufti Muhammad Taqi Usmani DB.

Whenever Hazrat Abdullah Ibne Mubarak RA used to go to Raqqa city there was a young man who used to come to meet him and ask questions about religion. On one of his visits he didn't meet that person. When he asked people they told him that he had accumulated huge amounts of debt which he couldn't repay so the person who had loaned him the money had gotten him arrested. Hazrat Abdullah  Ibne Mubarak RA felt sad when he heard this. He asked how much the loan was and who the creditor was. People told him that it was 10,000 Dinar. Hazrat Abdullah Ibne Mubarak RA found the creditor and said to him, "One of my friends is in jail because of your loan that he couldn't repay. I will repay your entire debt but on one condition. You will never tell him as long as I am alive that I had repaid his debt." The person agreed.

When the young man got released from prison he came to meet Hazrat Abdullah Ibne Mubarak. When asked he told him that he had been in jail till suddenly Allah Ta'alah sent some angel of mercy who repaid all his debt and that's how he got released from jail. Hazrat Abdullah Ibne Mubarak told him to thank Allah for his release, and also told him that he had been praying for him.

As long as Hazrat Abdullah Ibne Mubarak lived the young man never found out who had repaid his loan as the creditor had promised that he won't reveal the name in Hazrat Abdullah Ibne Mubarak's life. Only after he passed away did he tell the young man who had repaid his loan.

Adapted from the talk "Value your time" by Mufti Muhammad Taqi Usmani DB

NEVER THINK OF YOURSELF AS MORE PIOUS THAN OTHERS

The Holy Quran says;

"Have you not seen those who claim sanctity for themselves? In fact Allah sanctifies whomsoever He wills. " (4:49)

"Do not claim sanctity for yourselves; He knows best who it is that guards against evil" (53:32)

Some people might wonder why I put up a post every few days saying don't think of yourself as better than others, but there is a special reason for that. Allah Ta'alah has said multiple time that He will forgive all other sins except two which he will not forgive, the first is Shirk (believing that someone else shares Allah Ta'alah's powers and characteristics) and Takabbur (believing that I am superior to others and other human beings are inferior to me). Allah Ta'alah knows best but apparently it seems that Takabbur is such a great sin because while with other sins at some point or the other a person does realise that what he is doing is wrong, and there is a possibility of doing Taubah (repentance) but a Mutakabbir (a person who does Takabbur) doesn't even consider that he may not be superior to others, and others may actually be better than him. Otherwise he won't be doing Takabbur. Regardless of how much a person prays, fasts, performs Hajj or Umrah, or does charity, the safety is in adopting humility, and continuing to remind oneself that only Allah Ta'alah knows who has purity in his heart at the present time, and only Allah Ta'alah knows who will die on Iman (faith) and who will die on Kufr (non-believing). What remains there to be proud of then?

Hazrat Abdullah Ibne Mubarak RA was once going for Hajj with a caravan. At some point the caravan people threw a dead chicken on a rubbish heap. Hazrat Abdullah Ibne Mubarak was slightly behind the caravan. He was very surprised to see that as soon as the caravan passed out of sight a young girl from the nearby village picked up the dead chicken and quickly ran to her home. Hazrat Abdullah Ibne Mubarak followed her to her home and asked her why had she picked up the dead chicken from the rubbish. When he insisted a lot the girl finally relented and said, "My father, who was the sole bread earner in our family, has passed away. My mother and I are the only ones left in the family, and neither of us can work. We have nothing to eat at home. For several days now we are at that stage where Shariah has allowed Muslims to eat dead animals. So I keep scavenging and whenever I find a dead animal in that rubbish heap we eat it."

Hazrat Abdullah Ibne Mubarak was deeply saddened to hear her story and reflected, "There are people in this world who are eating dead animals to survive and I am going for Hajj." He told his assistant to keep only 20 Dinars so that they could get back home, and told him to give rest of the nearly two thousand Dinars to that girl, and said, "We won't perform Hajj this year but because of the relief this money will bring to this family, I am hopeful that InshaAllah (God willing) Allah Ta'alah will reward us with a lot more Thawab (eternal reward) than that Hajj."

Adapted from the talk "Value your time" by Mufti Muhammad Taqi Usmani DB

THREE THINGS TO DO TO GET DELIVERANCE

Hazrat Aqaba Ibne-Amir RAA says that he once asked Rasool Allah SAW, "Ya Rasool Allah SAW! What is the way to deliverance?" meaning how to escape the fire of Jahannum (hell), how to make Allah Ta'alah happy, how to get entry into Jannah (heaven)?

Rasool Allah SAW said three sentences in reply, which can be translated as follows,
1. Be careful about what you say. Meaning do not say anything that would displease Allah Ta'alah.
2. Your home should be enough for you. Meaning do not get out of home unnecessarily so that you do not get involved in opportunities of sins outside home.
3. If you commit a sin, then cry over it. What it means is that feel guilty about it, repent over it, ask Allah Ta'alah for forgiveness for it. It doesn't literally mean crying.

Adapted from the talk "Be careful about what you say" by Mufti Muhammad Taqi Usmani DB

HOW MUCH TIME HAVE I GOT LEFT?

Hazrat Mufti Muhammad Shafi RA had a teacher Hazrat Mian Syed Asghar Hussain sahib RA who was one of the great saints of that time. Hazrat Mufti Shafi RA frequently used to visit him. One day when he visited him, Mian sahib said, Moulvi Shafi sahib, today we will not talk in Urdu, we will only talk in Arabic. Mufti Shafi RA says that he was quite surprised by his unusual request but because he respected Mian sahib so much he complied. As neither of them had as much command over Arabic as over Urdu and both had to make an effort to speak Arabic, the conversation that day was quite brief. They talked about essential things and then the conversation ended. Later Mian sahib explained, "I have noticed that when we sit together we start talking about a lot of topics and sometimes end up talking about unnecessary topics. Because neither of us is fluent in Arabic I thought that if we talk in Arabic we will only say what is absolutely essential and that way we won't say anything unnecessary."

Then Mian sahib said, "our situation is like that of a traveller who starts his journey with a lot of capital. If he had used that money wisely it would have helped him get to his destination safely. But he wasted a lot of his money on unnecessary things and has only got a little bit left while he still has a long way to go. Now he carefully spends every penny knowing that he has only so much left to get him to his destination. Similarly, we had started our journey with a lot of money which was time. We have spent so much of it on unnecessary gossip, chit-chat and conversations. Now we have only got a little time left, and we don't even know exactly how much, so I just wish to spend this time wisely on doing things which will make things easy for us when we get to our next destination.

Adapted from the talk"Be careful about what you say" by Mufti Muhammad Taqi Usmani DB

HOW TO EARN JANNAH THROUGH OUR TALKING

Hazrat said that Allah Ta'alah has granted human beings such a great blessing in the form of speaking ability that a person can earn entry into Jannah (heaven) just by using that gift appropriately. For example if a person is distressed and anxious for some reason. You say something to console him that relives his anxiety and brings him some relief. Even one sentence that brings tranquility to a person's heart brings great Thawab (eternal rewards) from Allah Ta'alah. It has been narrated that Rasool Allah ﷺ said, which can be translated as, If a person says something to console a mother whose son has got lost or passed away, then Allah Ta'alah will reward him with expansive costumes in Jannah.

There are many other ways in which one can use his speaking ability to earn Thawab. If a person is going somewhere and can't find his way, and we guide him towards the right direction relieving his suffering, it brings great rewards from Allah Subhanahu Ta'alah. If we see a person praying Salah (Namaz) wrongly, and quietly, politely and when alone with him we guide him towards the right way of praying Salah then as long as he lives and keeps praying Salah correctly, we will keep getting the Thawab of that Salah.

If we are careful that when we say something it brings peace of mind, comfort, happiness to other people, and that we are careful that we don't break anyone's heart, hurt anyone's feelings, and don't abuse or badmouth anyone, this act alone can become a medium to take us to Jannah InshaAllah (God willing).

Adapted from the talk "Be careful about what you say" by Mufti Muhammad Taqi Usmani DB

SOME AHADITH ABOUT BEING CAREFUL ABOUT WHAT ONE SAYS

Hazrat Abu Hurairah RAA has narrated that Rasool Allah ﷺ said, which can be translated as, A person who believes in Allah Ta'alah and Aakhirah (the Day of Judgment) should either say something good or virtuous, or keep quiet.

Hazrat Abu Hurairah RAA narrated that Rasool Allah ﷺ said, which can be translated as, sometimes a person says something without thinking about it, and that sentence throws him so far deep down in Jahannum (hell) that it is as deep as the distance between East and West.

It is narrated that Rasool Allah ﷺ said, which can be translated as, sometimes a person says something that is in accordance with Allah's will, meaning he says something which makes Allah Subhanau Wa Ta'alah happy. When he is saying it he is oblivious of the importance of what he is saying and he just says it carelessly, but Allah Ta'alah elevates his status in Jannah (heaven) because of what he has said. On the contrary a person sometimes says something which angers Allah Ta'alah, and the person just says it carelessly without realising the importance of what he has said, but that one sentence gets him thrown into Jahannum (hell).

Adapted from the talk "Be careful about what you say" by Mufti Muhammad Taqi Usmani DB.

THE BLESSING OF "TAFWEEZ" (تفویض)

Hazrat said that Rasool Allah ﷺ has taught a prayer that should be said just before going to sleep. It can be loosely translated as, O Allah! I handover my Nafs (inner self) to you, I turn towards you, and I leave all my worldly matters to you.

Hazrat further said that it is human nature that when a person lies down to go to sleep he almost always thinks about events of that day, and wonders what would happen tomorrow. What would happens to tasks I left unfinished today? Would someone steal things from my shop? Would the problems at my workplace get worse tomorrow? etc etc. So Hazrat said that just pray that O Allah, I did whatever I could during the day but now I leave my worldly affairs in your hands. Now I can not do anything except to turn towards you and to ask for your help, that whatever I started today please end it well.

This is what Tafweez is and this what is meant by Tawakkul that once we have made all our efforts to achieve something, we leave the outcomes to Allah Ta'alah and believe in our hearts that only Allah Ta'alah knows what the best outcome would be for us, and that we would be happy with whatever outcome Allah decides for us. One can not even begin to imagine the serenity, tranquility and peace of mind that Tafweez brings unless one's heart and mind have experienced it. There is no way of achieving peace and tranquility in this world without developing Tafweez and Tawakkul.

Tafweez and Tawakkul do not mean that a person becomes lazy and doesn't make an effort. What it means is that the person makes all the efforts he humanly can, but then says to Allah Ta'alah, "O Allah! I have made every effort I could to achieve what I wanted to achieve, now the outcome is in Your hands. and I will be happy with whatever outcome You decide for me." Once a person has developed the blessing of Tafweez he never gets unbearable worries, because he is happy with whatever Allah decides for him, and Allah's will becomes his will.

Adapted from the talk "How to develop a closer relationship with Allah" by Mufti Muhammad Taqi Usmani DB

THE EASY WAY OF GETTING CLOSE TO ALLAH TA'ALAH

Previously Sufis made their pupils go through quite extensive rituals and tests to develop a closer relationship to Allah Ta'alah. Hazrat Dr Abdul Hai Arfi RA used to say that instead of going through such harsh exercises let me tell you a very easy way to develop a close relationship to Allah Ta'alah. Try to develop a habit to do Dua (asking Allah Ta'alah to grant us something) everything you need or want. Don't worry whether it is something big or small, for Allah SWT this entire world is less significant than a grain of sand. If you feel it is too hot, pray to Allah Ta'alah, Ya Allah! It is too hot. Please make it pleasant. If you are feeling hungry, pray "Ya Allah! I am feeling hungry. Please provide me good food." If you are entering your house, pray, "Ya Allah! Let everything at my home be fine. May I find all my family members happy and healthy." If you are going to work, pray, "Ya Allah! May this day at work pass happily. Please keep me safe from anything unpleasant at work." Hazrat Doctor sahib used to say that make a habit of talking to Allah Ta'alah. You will see for yourself how this changes your relationship with Allah.

Buzurg (wise elders) have said that if it takes a bit of time for your prayers to be accepted, don't get despondent too quickly. First of all, Dua (asking Allah SWT for something) itself is a great Ibadat (prayer). In fact it has been called the crux of Ibadat. As soon as the words of Dua leave a person's mouth or are uttered in his heart he gets the thawab (eternal reward) for that Ibadat. In that way, Dua never goes to waste. The second thing is that Allah SWT has said, "Make Dua to me. I will accept your Dua." It is beyond Allah Ta'alah's greatness that He won't fulfil His promise. But sometimes in Allah's knowledge granting some prayer is not good for that person, or is not suitable at that time. So He grants us something better, or grants it at a time more suitable for us.

Adapted from the talk "How to get close to Allah" by Mufti Muhammad Taqi Usmani DB.

IS IT HALAL T TAKE G.P. (PROVIDENT) FUND?

(I generally very strictly avoid writing about matters of Fiqh (Islamic jurisprudence), partly because I am no religious scholar, and partly because Tableegh (preaching) should be of principles (اصول) of Deen only, and not of details (فروع). There is a specific reason to write this post. I know some very pious Muslims, who are not religious scholars, who believe that Provident Fund is Hara'am (impermissible) and don't take it for that reason. Please remember that just like it is a great sin to start thinking of something as Halal (permissible) which Allah Ta'alah has declared Hara'am (impermissible), in exactly the same way it is a great, if not greater, sin to declare something as being Hara'am which Allah Ta'alah has declared Halal. For people who wish to follow religion but have not studied it systematically, the safest route is to follow a religious scholar (Alim) who not only has great knowledge, but is also completely trustworthy.)

A person once asked Moulana Ashraf Ali Thanvi RA that government deducts a small amount from the salary every month and then when a person retires, gives him more than was deducted from his salary, as G.P (Provident) fund. Some people think this additional amount is interest (usury) so don't take this fund. Is it permissible to take it?

Hazrat Thanvi RA said, "It is completely permissible to take that money and the additional sum. It is only interest when someone loans money that is in his possession, to someone on the condition that he will take back more than he gave. It is not the situation here because until an employee receives the salary at the end of the month, that money is not in his possession and doesn't belong to him. Only that amount of salary that he received at the end of the month, is in his possession, and the part that has been deducted is not in his possession. It will only become his possession once he has received it. So if he gets more than had been deducted, then it is a kind of a gift. However, if he had obtained possession of the money, then deposited it, and then taken back more than he had deposited, that would have been interest.

Adapted from Malfoozat-e-Ashrafiya 

NEVER LOOK DOWN UPON ANYONE

Hazrat Thanvi RA said that a person narrated to him that there was a Muslim in the army of Gawalyar who used to shave his beard. People used to criticise him a lot for it but he persisted with it. One day the Raja of Gawalyar passed a law that all army personnel would be required to shave their beard from then on. People said to him that you must be happy now. We used to criticise you for shaving your beard but now everybody would be like you. He asked what had happened. People told him about the new law. He said, previously I used to shave my beard because my Nafs (inner self) told me to do so. But now a non-Muslim Raja has ordered me to do it. I will not disobey Shariah because of a non-Muslim Raja's order and I will not shave my beard. I will quit my job and will find some other means of surviving even if I have to cut grass. Everyone saw that he quit his job but didn't shave, and everyone who used to look down upon him and criticise him shaved their beards to keep their jobs.

(There is a Hadith of Rasool Allah SAW that if a person criticises another person with derision for a wrongful act, he will not die until he has himself committed the same act.)

Hazrat Thanvi RA further said that when people looked down upon him who knew how pure his heart was. And Allah SWT gives more weightage to what is inside a person's heart.

Adapted from Malfoozat-e-Ashrafiya

PRIVACY IN ISLAM

Imam Ghazali RA has said that ousting someone's personal secrets is also included in Namimah (badmouthing someone in front of someone else with an intent that the second person harms the one being badmouthed). If a person does not want his private matters to be disclosed to others then telling others about those matters is Hara'am (forbidden). It doesn't matter whether what he wants to keep private is something good or bad. For example, a person does not want others to know how much money he has. Now someone somehow finds that out and is now telling everyone about it. This is Hara'am and included in Namimah.

Rasool Allah SAW has said that Whatever is said in a private meeting is Amanat (Entrusted).

For example someone shares some secret matters with people in a private meeting believing them to be trustworthy. If one of them now shares that secret with people outside that meeting then he has committed a breach of trust and this is also included in Namimah.

Adapted from the talk "Gheebat - A great sin" by Mufti Muhammad Taqi Usmani DB 

"NAMIMAH" - A GREAT SIN

There is an Arabic word "Namimah" which means telling something bad about one person to another person with the intent that the listener does some harm to the person who is being bad-mouthed, and this makes the person who is saying bad things happy. It is not necessary that what is being said is true, what is important is that the person spreading the bad word intends to do harm to the other person. Namimah is even worse than Gheebat (backbiting) as in Gheebat many times there is no specific intention to cause harm. Namimah is a combination of two sins, saying bad things about another human being, and having a wish and an intention that the other person comes to harm, that is why it is such a great sin.

There are strict injunctions against Namimah in Quran and Hadith.

"And do not obey any contemptible one who swears much, a slanderer who goes about with calumnies, ..."(Translation of Surah Al-Qalam:10-11)

And Rasool Allah (SAW) has said, "Qata'at (another word for a person who says bad things about people with an intention to cause them harm) will not enter Jannah (heaven)". 

Adapted from the talk "Gheebat - A great sin" by Mufti Muhammad Taqi Usmani DB

CIVIC RESPONSIBILITIES IN ISLAM 2

Under the same principle (described in previous post that in Islam civic responsibilities belong to all the citizens, not just the government) if a person finds someone else's lost property then he is bound by Shariah to not just not to steal it, but also to keep it safe and to make public announcement and efforts to find its owner. If he finds the owner then after verifying that the item actually belongs to that person he should return it to the owner. If he can't find the owner even after public announcements, and the item is not that valuable that it looks like its owner will keep searching it for a long time, then if he is really poor he is allowed to use it. If he is financially well off he should give that item as Sadaqah (charity) to poor people. In both instances the item would be considered a Sadaqah from the original owner who will get the Thawab (eternal reward).

Ma'ariful Quran, Interpretation of Surah Yousuf, by Mufti Muhammad Shafi RA

CIVIC RESPONSIBILITIES IN ISLAM 1

In a Islamic state it is not just the government, but every person living in it,  who has been made accountable for protecting the life and wealth of people, and keeping the ways and road clean and safe. Severe warnings have been expressed in Hadith (sayings of Rasool Allah SAW) about people who make the roads narrow or unsafe for other people, either by standing in the middle or throwing their stuff around casually in the roads. Rasool Allah SAW has said, "If a person narrows ways and passages for Muslims, then even his Jihad is not acceptable." Similarly, if there are any potentially harmful things like broken glass, stones, or thorns lying in the way then it has been made the responsibility of every person to remove these from the passageway, not just the government, and Allah SWT has promised great rewards for people who do so.

From Ma'riful Quran, Interpretation of Surah Yousuf, by Mufti Muhammad Shafi RA

HOW TO ATONE FOR GHEEBAT (BACKBITING) THAT ONE HAS DONE IN THE PAST?

The proper way to atone for Gheebat (backbiting) is that one should ask everyone one has done Gheebat against, for forgiveness, if they are still alive. What our elders used to do was to send a letter to all their acquaintances asking them to forgive them for the sake of Allah, for any hurt they may have caused them. If we ask the victims of our Gheebat for forgiveness InshaAllah (God willing) Allah SWT will forgive us too.

If the people one did Gheebat against have died, or have moved away and one doesn't know how to contact them, in that case Hazrat Hasan Basri RA said that one should pray a lot for these people that, "Ya Allah! Whatever Gheebat I did against them, please grant them eternal rewards against it". Keep doing Istighfar (praying to allah SWT for forgiveness) for them. This is also a way of atoning for the sin of Gheebat.

It has been narrated in a Hadith (saying of Rasool Allah SAW) that if a person is asking another human being for forgiveness and is genuinely sorry, and the other person forgives him seeing that he is genuinely regretful, then Allah SWT will forgive the forgiver on the day he will need forgiveness most (meaning the Day of Judgment). And if a person is genuinely begging for forgiveness but the other person refuses to forgive him, then Allah SWT says that I will not forgive him on the day he needs forgiveness most. How can I forgive if you can't forgive my creations!

Adapted from the talk "Gheebat - A Great Sin" by Mufti Muhammad Taqi Usmani DB

HOW TO QUIT THE HABIT OF DOING GHEEBAT (BACKBITING)?

1. If one ever happens to do Gheebat (backbiting) one should tell the target of Gheebat that i have done Gheebat about you. It would be hugely embarrassing and really painful to do it, but this is the cure of this illness. If one forces oneself to do it a few times then should InshaAllah one would remember how painful it was to do it the last time, and would be able to stop oneself from doing Gheebat next time.

2. Hazrat Hasan Basri RA said that when you are about to say something bad about another person think about your own bad habits and sins. There is not a single human being in this world who doesn't have any flaws. Think that how can I talk ill about others when I am myself full of such and such flaws.

3. Think of all the punishments that Allah and Allah's Prophet SAW have said will be bestowed upon people who do Gheebat, and think that for a sentence that will take a few sentences to utter I will have to face such severe punishments.

4. Keep praying to Allah SWT to help you quit this bad habit. If someone starts doing Gheebat in a gathering immediately pray to Allah SWT to protect you from it

Adapted from the talk "Gheebat-A Great Sin" by Mufti Muhammad Taqi Usmani DB

IT IS NOT ALLOWED TO DO GHEEBAT OF A SINNER AS WELL

Moulana Ashraf Ali Thanvi RA narrated that once Hazrat Abdullah Ibne Omar RAA was sitting in a gathering. Someone started doing Gheebat (backbiting) against Hajjaj Bin Yousuf. Hazrat Abdullah Ibne Omar RAR stopped him and said, "Look! What you are saying against Hajjaj Bin Yousuf constitutes Gheebat. And don't think that because his hands are bloodied with blood of hundreds of Muslims so Allah SWT has declared his Gheebat Halal. Allah SWT has not declared anyone's Gheebat Halal. Just like Allah SWT will hold Hajjaj Bin Yousuf accountable for the lives of the hundreds he killed, similarly He will hold you accountable for for the Gheebat you are doing behind his back."

Adapted from the talk "Gheebat - A great sin", by Mufti Muhammad Taqi Usmani DB

Hazrat Thanvi RA said that somebody once asked a Buzurg (holy person), "Is it allowed to do Yazeed's (killer of Hazrat Hussain RA) Gheebat?" The Buzurg said, "It is allowed for the person who has absolute certainty that he will die a better Muslim than Yazeed." What he meant was that what happens to a person on the Day of Judgment would depend on the state of their Iman (faith) at the time of their death. There have been many pious people who changed to non- believers before their death. Similarly, there have been many people who started their lives as criminals and sinners but died as saints. So we must never think of ourselves as better than any sinner or even a non-believer because no one knows for certain what the state of their Iman is going to be like at the time of their death.

WEIGHING LESS AND MEASURING SHORT

Translation of Surah Hud:85-86

"And O my people, perfect the measure and the balance with justice and do not make the people short of their things, and do not go about the earth spreading disorder. Whatever is left (with you) by Allah is better for you, if you are believers."

Whenever the Quran talks about historical events where whole communities were destroyed it always says that it was due to their Kufr (non-believing) and Shirk (believing that someone else shared Allah's greatness and powers), and doesn't mention specific practices and behaviours, with two exceptions. Hazrat Shuaib's (AS) people were one of those two communities, about whom the Quran specifically mentions that they were punished, in addition to their Kufr and Shirk, because of their practice of weighing less and measuring short when selling something.

Hazrat Imam Malik RA has quoted Hazrat Farooq e Azam RAA as saying that this verse applies not just to actually weighing and measuring things when selling something. This verse applies to all those situations when someone does not fulfilled another person's rights due towards him. For example, if an employee in an office does not discharge his duties properly, or an employee or a labourer works for less than the contracted hours for which they are being paid, then they are also 'weighing less and measuring short'.

Adapted from Ma'ariful Quran, by Mufti Muhammad Shafi RA

IN WHICH SITUATIONS IS IT PERMISSIBLE TO DO GHEEBAT ( BACKBITING)?

Shariah gives importance to all aspects of a situation, including a person's feelings and emotions. Even though Gheebat ( backbiting) is a great sin but there are certain situations when Shariah has allowed a person to do Gheebat and it is not a sin.

1. PROTECTING SOMEONE FROM HARM
If you know about someone that he is of a bad character and take advantage of them, then telling someone who is likely to come to harm from that person, about what that person does, is not a sin.

2. PROTECTING SOMEONE'S LIFE
If you know that a person is planning to attack and kill another person then telling the intended victim, so that he can protect himself, is not only permissible , it is actually Wajib (obligatory under Shariah law).

3. TELLING SOMEONE ABOUT AN INJUSTICE ONE HAS SUFFERED
If a person has harmed someone or has done some injustice to him, then it is not a sin for the victim to tell someone that the perpetrator has done such and such injustice to him. This is regardless of whether the person he is sharing this with can get him some reprieve or not.

In Quran Karim Allah SWT says, "Allah does not like the saying of evil words openly except from anyone wronged..." (Surah Al-Nisa: 148)

Adapted from the talk "Gheebat - A great sin" by Mufti Muhammad Taqi Usmani DB

A FEW AHADITH ABOUT GHEEBAT (BACKBITING)

Hazrat Anas Bin Malik RAA has narrated that Rasool Allah SAW said that on the night when we was taken for Ma'iraj he saw some people who were scraping their faces with their nails. When he asked Hazrat Jibrael (Gabriel) AS who these people were, Hazrat Jibrael AS said these people used to do Gheebat (backbiting) against other people, and used to attack their reputations.

In a Hadith Rasool Allah SAW said, that the people who do Gheebat would apparently have done many virtuous acts in this world, they would have prayed Salah, would have fasted, would have given alms, but on the Day of Judgment when they would try to cross the Bridge of Sirat پلِ صراط they would be stopped and would be told that they must atone for the Gheebat they have done before they would be allowed to cross the Bridge of Sirat. It means they would have to beg forgiveness from the person they would have done the Gheebat against, and only after that person has forgiven them would they be allowed to enter Jannah (Heaven)

In another Hadith Rasool Allah SAW said that Riba (interest, usury) is such a great sin that it is a source of numerous wrongs and is a combination of many sins, but committing slander against a fellow Muslim  is the worst form of Riba.

Adapted from the talk "Gheebat - A great sin" by Mufti Muhammad Taqi Usmani DB

GHEEBAT (BACKBITING) 2

To justify Gheebat (backbiting) some people say that I am not doing Gheebat, I can say this in front of that person too. What they mean is that, in their opinion, as long as they can say something to someone's face, saying the same behind his back doesn't constitute Gheebat. The truth is that saying anything behind a person' back, which would upset or hurt him if he heard it being said about him, constitutes Gheebat. It has nothing to do with being able to say the same in his presence, or not.

Gheebat is a Gunahe-Kabirah (a major sin) and it is as great a sin as drinking alcohol, robbing someone, or adultery. In terms of severity there is no difference between these. In fact Gheebat is more serious than many other major sins in that it belongs to the category of Huqooq-ul-Ibad (rights of other human beings), and Allah SWT does not forgive Huqooq-ul-Ibad even after Taubah (Repentance) until they are forgiven by the person whose rights were violated. That is why please take care that neither commit Gheebat, nor listen to it. If you are in a gathering where other people are doing Gheebat, try to change the topic of the conversation. If you can't stop other people from doing Gheebat then leave that gathering as listening to Gheebat is as Hara'am as doing it yourself.

Adapted from the talk "Gheebat- A great sin" by Mufti Muhammad Taqi Usmani DB

WHAT CONSTITUTES GHEEBAT (BACKBITING)?

Rasool Allah SAW said, "Do not do Gheebat (backbiting) against each other. Would any of you like to eat the meat of your dead brother? You find that idea very repulsive."

A Sahabi (companion of the Holy Prophet SAW) once asked Rasool Allah SAW, "Ya Rasool Allah! What is Gheebat?" Rasool Allah SAW replied, "Talking about your brother behind his back in a way that he would dislike." (Meaning if he would get upset and hurt if he heard that these things were said about him behind his back, then this constitutes Gheebat) The Sahabi asked, "Ya Rasool Allah! What if what I am saying about him is actually true?" Rasool Allah SAW said, "It is only Gheebat if what you are saying about him is true. If what you are saying is incorrect then it is not Gheebat, it is Buhtaan (slander), and is an even greater sin."

Adapted from the talk "Gheebat- A great Sin" by Mufti Muhammad Taqi Usmani DB

Hazrat said that Hazrat Dr Abdul Hai RUA used to say that all the Huqooq (rights) are enshrined in Shariah. Shariah tells us the detail about Huqooq-Ullah (rights of Allah SWT) and Huqooq-ul-Ibad (rights of human beings).

The Hudood (boundaries) are enshrined in Sunnah (practices of Rasool Allah SAW). It is the Sunnah which tells us what is the limit of which right، wha are the boundaries of Huqooq-Ullah, and what are the boundaries of Huqooq-ul-Ibad? The Sunnah tells us to which limit we will act on each right.

And the Protection of Hudood (boundaries) is enshrined in Tareeqat, which is also known as Tasawwuf. Tareeqat teaches us how to stay within the boundaries that have been set by the Sunnah.

If a person starts becomes observant of all three i.e. Rights, Boundaries of Rights, and Protection of the Boundaries of Rights, then he does not need to achieve anything else.

(Further detail of this will come in future posts)

Adapted from the talk "Looking after one's parents well" by Mufti Muhammad Taqi Usmani DB.

SOME AHADITH ABOUT RIGHTS OF PARENTS

Hazrat Abdullah bin Umr Al'Aas has narrated that a person came to Rasool Allah SAW and said, "Ya Rasool Allah! I have come to do Bayt (formal commitment) to you on two things, Hijrat (migration in Allah's way) and Jihad. And I am hoping to get Thawab (eternal reward) from Allah SWT for these." Rasool Allah SAW asked, "Are your parents alive?" He said, "Yes Ya Rasool Allah. Both of them are alive." Rasool Allah SAW asked, "Do you really want Thawab?" He said, "Yes Ya Rasool Allah." Rasool Allah SAW said, "Then rather than going for Jihad with me go back to your parents and look after them well."

There is another Hadith that once preparations were being made for Jihad. A person came to Rasool Allah SAW and said, "Ya Rasool Allah! I have come to join the Jihad." And then as a matter of pride said, "I had such strong desire to do Jihad that I have left my parents crying to come here." What he meant was that his parents didn't want him to leave and were not allowing him to come for Jihad, but he had come anyway leaving them crying because he had left them. Rasool Allah SAW said, "Now go back and make them laugh, and make them happy with you. You are not allowed to come to Jihad with me."

Copied from the talk "Looking after one's parents" by Mufti Muhammad Taqi Usmani DB.

Sometimes children realise after their parents have passed away that they did not look after them as well as they should have done, or did not treat them as well as they should have. Allah SWT has kindly told us about ways of making up for that negligence. There are two ways a person can try to make up for that negligence.

The first is that they should try to gift as much Thawab (eternal reward) as they can to their deceased parents. They should read as much Quran as they can, give charity, or pray Nafil (non-obligatory) Salah ( Namaz) and pray to Allah SWT to pass on the Thawab of these good deeds to their deceased parents.

The second is to treat their deceased parents' living relatives and friends with utmost respect, and really treat them as they should have treated their parents in their life.

By practicing these two things regularly InshaAllah Allah SWT will make up for any negligence that a person may have done towards his deceased parents in their life.

Adapted from the talk "Looking after one's parents" by Mufti Muhammad Taqi Usmani DB

SOME VERSES OF THE QURAN ABOUT RIGHTS OF PARENTS

TRANSLATION OF SURAH BANI ISRAIL: 17:23-24

"And your Lord has decreed that you worship none but Him, and do good to parents. If either of them or both reach old age, do not say to them 'uff' (a word of anger or contempt) and do not scold them. And address them with respectful words, and submit yourself before them in humility out of compassion, and say, "My Lord, be merciful to them as they have brought me up in my childhood."

TRANSLATION OF SURAH LUQMAN: 31:14-15

"And We commanded man (to be good) about his parents. His mother carried him facing weakness after weakness, and his weaning is in two years. Be grateful to Me and your parents. To Me is the ultimate return. And if they force you to ascribe to Him partners about whom you have no knowledge, do not obey them. And be with them, in this world, with due fairness, and follow the way of the one who has turned himself towards Me."

TRANSLATION OF SURAH AL-ANKABUT: 29:8

"And We have instructed man to do good to his parents."

THE REWARD OF LOOKING AFTER ONE'S PARENTS

Hazrat Owais Qarni RAA was a Muslim who lived in the times of Rasool Allah SAW. He used to live in Yemen. He had a deep desire to visit and meet Rasool Allah SAW. Through someone he asked Rasool Allah SAW that he wanted to come to Medinah and meet Rasool Allah, but that his mother was sick and needed to be looked after by him. Rasool Allah SAW told him not to leave his mother alone and to keep looking after her, and not to come to Medinah. Hazrat Owais Qarni RAA obeyed Rasool Allah and kept looking after his mother and never got an opportunity to visit Rasool Allah SAW in his life.

Before he passed away Rasool Allah SAW said to Hazrat Omar RAA that O Omar, at some time in the future a person by the name of Owais will come from Yemen who you will be able to recognise by the following signs. When you meet him request him to pray for you as Allah SWT accepts his prayers.

Whenever a caravan came from Yemen Hazrat Omar RAA would go and ask them if there was a person by the name of Owais in that caravan. Eventually once Hazrat Owais did come to Haram. When Hazrat Omar RAA recognised him by the signs Rasool Allah SAW had told him, he requested him to pray for him. Hazrat Owais asked why he was asking Hazrat Owais to pray for him. When Hazrat Omar RAA told him what Rasool allah SAW had said he became tearful. Allah SWT rewarded Hazrat Owais RAA so greatly for obeying Rasool Allah SAW and looking after his mother that Rasool Allah SAW told a companion as great as Hazrat Omar to request him to pray for him.

Adapted from the talk "Looking after one's parents" by Mufti Muhammad Taqi Usmani DB

ONE MINUTE A DAY

One day a good friend of mine said something about not understanding the reason behind some injunction of Shariah. I said to him, "We spent 10 years at school, then 2 years of College, then 5 years of medical school, one year of house job, another 6-7 years doing postgraduate training, and have been working as consultants for a number of years, and yet if someone asks me today if I know everything there is to know in medicine, my answer always is that I barely know a fraction of the known knowledge in medicine. In comparison, how many hours, days, months or years have we spent learning about our Deen (religion) that we start complaining that I have spent so many years learning it but I still do not understand why we are being asked to do this?"

Time has passed us by but there is still hope and time for our next generation. Following a recommendation you may have read in a post I put up recently I have set up this Facebook group called "ONE MINUTE A DAY" <https://www.facebook.com/groups/1053630734723038/> for our next generation. Please have a look and if you find it appropriate please do encourage your children to join. I intend to post just one post a day, same in Urdu and English, which should be readable in less than a minute. Over one year it would be 365 minutes they would have spent learning about our Deen. As I said to one of our children recently, it is important to keep learning about Deen even if we sort of know that we are not going to start practicing all of it today. This kind of knowledge never goes to waste and it always comes back to us if and when we need it.

This group is open to people from all religions, without a religion, and all sects and denominations. As you may have noticed I only share knowledge about اصول (core principles) of religion, which are almost universal, and deliberately stay away from فروع (peripheral detail), in all my posts. We should educate our children about core values and let them explore the peripheral detail on their own. One always values something more when one has had to work hard to earn it. But we are accountable for guiding our children to the right path.

THE CRUX OF DEEN (RELIGION) IS OBEYING THE WISHES OF ALLAH SWT, NOT FOLLOWING ONE'S OWN WISHES AND DESIRES

Hazrat said that Hazrat Dr Abdul Hai RA used to say that following Deen (religion) doesn't mean following one's wishes and desires, following Deen means obeying the wishes of Allah SWT and Rasool Allah SAW. At every moment we should try to judge what am I required to do by Allah SWT and His Prophet at this time, and then follow their wishes, not one's own wishes. For example, a person likes praying Salah (Namaz) in the mosque in the first line, but his parents,wife or children are so unwell that they need constant care from him and would be greatly distressed or my come to harm if he is not there. Even though both praying in mosque and especially praying in the first line bring great Thawab (eternal reward), but at this time Allah's pleasure does not lie in praying in mosque, at this time Allah's pleasure lies in giving up going to mosque and keep looking after his family. If he leaves them alone at home at risk of distress and harm, and goes to the mosque because he enjoys praying in first line, then he is not following Deen, he is following his personal wishes and desires. Deen does not lie in doing what one enjoys doing regardless of every other consideration, it lies in giving up our own personal wishes and interests, and obeying what Allah SWT wants us to do at a particular time.

Adapted from the talk "Looking after one's parents" by Mufti Muhammad Taqi Usmani DB