Tuesday 29 November 2016

و اقیمو الصلوٰة و اتو الزکوٰة وارکعو مع الرکعین

"And be steadfast in Salah, and pay Zakah, and bow down with those who bow." (Surah Al-Baqarah:43)

Al-Salah , in the terminology of Shariah, is a definite form of Ibadah or worship. Whenever the Quran commands commands Muslims to perform the Salah, it employs the word Iqamah, except in one or two instances. Lexically, the word Iqamah means "making a thing straight or keeping it firmly in its place". The word also specifies "establishing a thing or making it perpetual." Thus, combining the two words Salah and Iqamah in the Holy Quran and the Hadith signifies, not merely offering the prayer, but performing the five ordained prayers steadfastly in the prescribed form, at the prescribed hours, and fulfilling all the necessary conditions. All the rewards and blessings of Salah that have been promised in Quran and Hadith are conditional to performing it steadfastly (Iqamah).For example the Holy Quran says: "ان الصلوٰة تنھیٰ عن الفحشاء والمنکر" "The Salah restrains one from indecency and evil".(29:45) It means that if one sees people who pray the Salah engaging in immodest or immoral activities, one should not doubt the veracity of this verse, rather it is more likely that while these people have been praying the Salah, they have not been observing conditions of Iqamah.

To be continued...

Continued from before...

اتو الزکوٰة
Lexically speaking the word Zakah has two meanings: (a) to purify, (b) grow. In the terminology of the Shariah Zakah refers to that proportion of one's possessions which needs to be taken out and spent totally according to the injunctions of the Shariah.

وارکعو مع الرکعین
The Arabic word Ruku means "to bow down". In the terminology of the Shariah Ruku refers to that particular form of bowing down which is performed in Salah. So the verse actually means that offer Salah with  those who offer Salah.

As reported by Imam Muslim RE, Hazrat Abdullah Ibn Masud RAA said, "The man who wishes to meet Allah tomorrow (i.e the Day of Judgment) as a true Muslim, should offer these five prayers regularly and steadfastly in a place where the call for the prayer is habitually made (i.e. a mosque), for Allah has laid down for your Prophet certain ways of good guidance (Sunnan al-Huda), and offering the five prescribed prayers with the Jama'ah (congregation) in one of them. If you offer these prayers at home", he added pointing towards a man, "as he does, keeping away from the Jama'ah, you will have forsaken the Sunnah of your Prophet, and if you forsake the Sunnah of your Prophet you will go astray. The man who goes to a mosque, for every step that he takes, Allah forgives one of his sins, add one good deed to his account and promotes him one rank higher..."

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

Sunday 27 November 2016

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 4

Continued from before...

The Caliph asked, "Alright, how can we reform ourselves now?"

Abu Hazim RE said, "Give up your Takabbur (believing that one is superior to others and others are inferior to oneself), be considerate of others, and be just in fulfilling people's rights."

"Abu Hazim, is it possible that you come to live with us?"

"May Allah protect me from it!"

"Why?"

"Because I am afraid that if I live with you, I might begin to like your wealth and your grandeur, and that I may have to face a grave punishment for it."

"Is there anything you need? What can we do for you?"

"Yes, I have a need. Can you please save me from going to Hell and make me enter paradise?"

"That is not in my power."

"Then there is nothing you can do for me."

The Caliph asked Hazrat Abu Hazim RE to pray for him. Abu Hazim RE said this prayer for him, ""O Allah, if you approve of Sulayman, make the betterment of this world and the Hereafter easy for him. But if he is your enemy, drag him by the hair towards the deeds you approve of."

The Caliph then asked him for some special advice. Abu Hazim RE said, "I shall make it short. Revere your Lord to a degree that He does not find you in a place where He has forbidden you to go, and He does not find you absent from the place where He has commanded you to be."

Later on, the Caliph sent one hundred gold Dinars to him as a present. Abu Hazim RE sent the money back with a letter saying, "If these Dinars are the wages for my words, then blood and pork are, in my eyes, cleaner than this money. If you believe that this money is my due from the public exchequer, then there are hundreds of Ulama (religious scholars) and servants of Islam. If you have sent the same amount to each one of them, I can accept the money, otherwise I do not need it."

The end...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

Saturday 26 November 2016

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 3

Continued from before...

Sulayman asked, "What kind of person is wisest among the Muslims?"

"He whose actions are governed by obedience to Allah, and who invites others to it as well."

"What kind of man is the most stupid?"

"He who helps another person in committing some injustice, which means that he sold his faith for the worldly interests of that person."

The Caliph then asked pointedly, "What do you think of me?"

Hazrat Abu Hazim RE wanted to be excused from answering that question, but the Caliph insisted that he should give him a word of advice.

Hazrat Abu Hazim RE said, "O Chief of the Muslims! Your forefathers established their rule over the people with the help of the sword, and against their will, after killing hundreds of men. Having done all this they departed from this world. I wish you could know what they themselves are saying after their death, and what people are saying about them."

One of the courtiers of the Caliph rebuked Abu Hazim RE for having spoken so rudely to the Caliph. Hazrat Abu hazim RE replied, "No, you are wrong. I have not said anything that is rude, but only what  Allah has commanded me to say. For Allah has taken a covenant from the Ulema (scholars) to speak the truth before the people and not to conceal it." And he the recited the verse of the Holy Quran:
تبیننه للناس ولا تکتمونہ۔ (۱۸۷:۳
"You shall make it clear to the people and not conceal it."(3:187)

To be continued...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 2

Continued from previous post...

Sulayman asked, "Tell me Abu Hazim! Who is the most honourable among the servants of Allah?"

"Those who are mindful of their fellow human beings, and those who possess wisdom."

"What is best among good deeds?"

"Fulfilling the obligations laid down by Allah, and keeping away from what He has forbidden."

"Which is the prayer more likely to be accepted by Allah?"

"The prayer of a person for someone who has done some act of kindness towards him."

"Which is the best form of charity?"

"Giving as much as one can, even when one doesn't have much, to a person in dire need, in a way that he doesn't embarrass him before giving, and does not torture him by delaying it unnecessarily."

"Which is the best form of speech?"

"Speaking the truth plainly and with complete honesty in front of someone who one is afraid of, or from whom one is expecting some favour."

Continued...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

Thursday 24 November 2016

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 1

"And do not confound truth with falsehood, and do not hide the truth when you know." (Surah Al-Baqarah:42)

This verse explicitly shows that it is not permissible to mix truth and falsehood together in such a way that it obscures the truth, and that it is forbidden to conceal the truth because of fear or greed.

Imm Al-Qurtubi RE has related a very enlightening story to illustrate this point in his commentary, which has been taken from the Musnad of Darimi.

During one of his visits to he Holy town of Madinah, the Ummayid Caliph Sulayman ibn Abd al-Malik asked if someone who had seen any of the companions of Rasool Allah ﷺ was still alive. Upon finding that Hazrat Abu Hazim RE was the only person in Madinah who had been in the company of a Sahabi (Companion of Rasool Allah SAW), he sent for him.

The Caliph asked, "Abu Hazim, how is it that I don't like to die?"

"The reason is simple," Abu Hazim RE said. "You have made your world attractive and and your Aakhirah barren. Naturally, no one wants to go from an attractive place to a barren one."

The Caliph admitted that it was true. He then asked, "What would it be like when we have to appear before Allah?"

Abu Hazim RE said, "The man who has done good deeds will appear before Allah like a man who returns home to his loved ones after a travel. The man who has been doing evil deeds will appear before Allah like the slave who had run away and now has been brought back by force to his master."

The Caliph burst into tears, and said with a sigh, "I wish we could know how Allah would deal with us."

Hazrat Abu Hazim RE replied, "Assess your deeds in the light of the Book of Allah, and you will know."

"Which verse of the Quran can help us to do so?"

"This one, Translation: 'Surely  the righteous shall be in bliss, and the transgressors shall be in a fiery furnace." (82:13-14)

The Caliph remarked, "Allah's mercy is great; it can cover even the wrong-doers."

Hazrat Abu Hazim RE recited another verse, Translation: "Surely the Mercy of Allah is close to those who do good deeds." (7:56)

To be continued...

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

Tuesday 22 November 2016

"We said, "Go down from here, all of you. Then, should some guidance come to you from Me, those who follow My guidance shall have no fear, nor shall they grieve." (Surah Al-Baqarah:38)

This verse promises two great rewards to those who follow divine guidance -  they will have no fear, and they will not grieve.

خوف (Fear) is the worry and apprehension about some future or hardship falling upon a person. حزن (Grief) is the sadness arising from something valuable, or from one's failure in attaining a desired goal.

This verse implies that only Men of God or the saints who follow divine guidance in all its details can be totally free from all sense of loss. No man, whether an emperor or a billionaire, can be free from loss and grieving as there is no human being who doesn't experience a loss event or does not get a disappointment in life in something happening in their life against their wishes. It is only the 'friends of Allah' who totally submit their desires and wishes to the will of Allah, and that is why nothing happens in this world which is against their wishes.

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

Monday 21 November 2016

THE DISTINCTION BETWEEN IMAN AND ISLAM

Lexically Iman signifies the acceptance and confirmation of something with one's heart, while Islam signifies obedience and submission. Iman pertains to the heart; so does Islam, but it is related to all the other parts of the human body as well. From the point of view of the Shariah, however, Iman is not valid without Islam, nor Islam without Iman. In other words, it is not enough to have faith in Allah and the Holy Prophet ﷺ in one's heart unless the tongue expresses the faith and also affirms one's allegiance and submission. Similarly, an oral declaration of faith and allegiance is not valid unless one has faith in one's heart.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

Sunday 20 November 2016

THE THREE CHARACTERISTICS OF MUTTAQEEN (THOSE WHO FEAR ALLAH) - Part 3

The third characteristic of God-fearing people mentioned in these verses is that they spend in the way of Allah. This includes all forms of spending in the way of Allah, whether it be Fard (obligatory) Zakah, Wajib (necessary) alms-giving, or just voluntary and Nafl acts of charity.

The phrase ممّا رزقنہم (Spend out of what We have provided them) refers to the fact whatever we possess has been granted to us by Allah Ta'alah. Even if we spend all our possessions in the way of Allah, it would be proper and just, and no favour to Him. But Allah in His mercy asks us to spend in His way "out of" (مّما) what He has provided - that is, only a part and not the whole.

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

THE THREE CHARACTERISTICS OF MUTTAQEEN (THOSE WHO FEAR ALLAH) - Part 2

Continued from previous post...

The second characteristic of Muttaqeen (people who fear Allah) that has been described in this verse (translation in previous post) is that they establish Salah (Namaz). The verb employed by the Holy Quran here is Yuqimuna (generally rendered in English translations as "they establish", which comes from the word Iqamah meaning "to straighten out"). So the verb implies not merely saying one's prayers, but performing the prayers correctly in all possible ways and observing all the prescribed conditions, whether obligatory (Fard), necessary (Wajib), or commendable (Mustahabb). The concept includes regularity and perpetuity in the performance of Salah as also an inward concentration, humility and awe. It may be noted that that the term does not mean a particular Salah, instead, it includes all Fard, Wajib and Nafl prayers.

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

Saturday 19 November 2016

THE THREE CHARACTERISTICS OF MUTTAQEEN (THOSE WHO FEAR ALLAH) - Part 1

With the name of Allah, The All-Merciful, the Very Merciful

"Alif. Lam. Mim. That book has no doubt in it - a guidance for the God-fearing, who believe in the unseen, and are steadfast in Salah, and spend out of what We have provided them. (Surah Al-Baqarah:1-4)

Lexically, the Arabic word Iman means accepting with complete conviction the statement made by someone out of one's total confidence and trust in him. If a person confirms what someone else is saying on the basis of what they themselves have observed, it may be called Tasdiq (confirmation) but not Iman. In the terminology of Shariah Iman means accepting with complete conviction the statements made by a prophet out of one's total confidence and trust in that prophet, and without the need for personal observation.

As for the word Ghaib lexically it means things which are not known to man in an evident manner, or which can not be perceived through the five senses. The Holy Qur'an uses this word to indicate all the things which we cannot know through the five senses or through reason, but which have been told to us by the Holy prophet ﷺ. This includes matters like the attributes of Allah, the Day of Judgment and what will happen on that day, destiny, heaven and hell and what they contain, divine books, and all the prophets who came before the Holy Prophet SAW.

So belief in the unseen ultimately comes to mean having firm faith in everything the Holy Prophet SAW has taught us, with the caveat that that teaching has come to us from Rasool Allah SAW through authentic sources.

Adapted from Ma'ariful Qur'an, by Mufti Muhammad Shafi RE

Friday 18 November 2016

IT IS NOT PERMITTED TO PRAISE ONE-SELF

It is not permissible for a created being such as man to praise himself. The Holy Quran says: فلا تزکو ا انفسکم ھو اعلم بمن اتقّیٰ. "Do not claim to be pure; He knows best who is really God-fearing." (53:32) It means that a man can be praised only if he fears Allah, but Allah alone knows to what degree a particular person possesses this quality, known as Taqwa.

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE
ایاک نعبد و ایاک نستعین
to You alone we worship, and from You alone we seek help (Surah Al-Fatihah:4)

In this verse (from You alone we seek help) the purpose for which help is being sought is not mentioned. According to most of the commentators of the Quran it implies that we seek Allah's help for all our prayers, and with all our religious and worldly needs.

Also, Ibadat is not restricted to just prescribed prayers or fasting. Imam Al-Ghazzali RE in his book Arba'in has listed ten different forms of Ibadat. 

1. Namaz (Salah)
2. Zakat
3. Fasting
4. Hajj
5. Reciting the Holy Quran
6. Remembrance (Zikr) of Allah in all situations
7. Earning one's livelihood in accordance with the regulations of the Shariah
8. Fulfilling one's obligations towards one's companions and neighbours
9. Persuading people to act righteously and dissuading them from what is forbidden
10. Following the Sunnah of Rasool Allah ﷺ

Therefore, not associating anyone with Allah in worship means that one should not love, or fear, or depend on, anyone else as one loves or fears or depends on Allah Ta'alah. One should not place one's trust in anyone else as one trusts Allah Ta'alah. One should not consider obedience or submission or service to another as obligatory as the worship of Allah, nor should one take a vow in anyone else's name as one does in Allah's name. One should not show complete self-abasement and total humility before anyone as one is required to do before Allah, nor should one engage in those acts of worship and total submission that one does only in front of Allah Ta'alah like Ruku (bowing)and Sijdah (prostration) in Salah.

Abstract fro Ma'ariful Quran, by Mufti Muhammad Shafi RE

Thursday 17 November 2016

SURAH AL-FATIHAH

With the name of Allah, the All-Merciful, the Very-Merciful

"Praise belongs to Allah, the Lord of all the worlds, the All-Merciful, the Very-Merciful, the Master of the Day of Judgment. You alone we worship, and from You alone we seek help. Guide us in the straight path -- the path of those on whom You have bestowed Your Grace, not of those who have incurred Your wrath, nor of those who have gone astray." (Surah Al-Fatihah:1-7)

The Sahih of Muslim reports from the blessed Companions Abu Hurayrah RAA a hadith of the Holy Prophet ﷺ: "Allah has said. 'The Salah (i.e. the Surah Al-Fatihah) is equally divided between Me and My servant. And My servant shall be given what he prays for." The Holy Prophet SAW continued: "When the servant says:
الحمد الله رب العٰلمین
Praise belongs to Allah, the Lord of all the worlds,

Allah says: My servant has paid homage to Me." When he says,

الرحمٰن الرحیم
The All-Merciful, the Very-Merciful

Allah says, "My servant has praised Me." When the servant says,

مالک یوم الدین
The Master of the Day of Judgment

Allah says, "My servant has proclaimed My greatness." When the servant says,

ایاک نعبد و ایاک نستعین
You alone we worship, and to You alone we pray for help

Allah says, "This verse is common to Me and My servant. He shall be given what he has prayed for." When the servant says, 

...اھدناالصراط المسقیم
Guide us in he straight path...

Allah says, "All this is there for My servant. He shall be given what he prays for." (Mazhari)

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

Tuesday 15 November 2016

SANCTITY OF LIFE OF NON-MUSLIMS

"...And you had killed a person, then We brought you out of the trouble; and We tested you with a great ordeal..." (Surah Ta-Ha:40)

When Sayyidna Musa AS saw an Egyptian non-Muslim fighting an Isra'ili Muslim, he struck the former with a blow that caused his death. Hazrat Musa AS described this act as an act of Satan and prayed to Allah for forgiveness.

The question that arises here is that the Egyptian was a non-Muslim, and a citizen of دارالحرب (Enemy country), who had no peace agreement between him and Hazrat Musa AS. He didn't also have the status of a Dhimmi (ذمّی) (a non-Muslim living in a Muslim state) who is entitled to full protection of his rights from the Muslims. So why was his murder described as an act of Satan and a sin?

Moulana Ashraf Ali Thanvi RE had replied to this question that both Hazrat Musa AS and that Egyptian lived under the rule of Pharaoh, and were at peace with each other being Pharaoh's subjects. This was an implied covenant between the two of them. Thus the murder of the Egyptian was a violation of that implied covenant and therefore a sin. For this reason, in pre-partition India when both the Muslims and the Hindus lived under the British rule Hazrat Thanvi RE did not consider it lawful for a Muslim to take the life or property of a Hindu.

Abstracted from Ma'ariful Quran, by Mufti Muhammad Shafi RE

Sunday 13 November 2016

"Surely, those who believe and do the righteous deeds, for them the Rahman (All-Merciful) will create love." (Surah Maryam:96)

In the interpretation of this verse Mufti Muhammad Shafi RE has written that for those whose Iman (faith) and good deeds are perfect Allah Ta'alah creates an environment of love and respect between them. One pious person has love and respect for another pious person. Furthermore, by their conduct and behaviour they command the admiration and respect of all those with whom they come into contact.

Bukhari, Tirmidhi and others have related on the authority of Sayyidna Abu Hurairah RAA that the Holy Prophet ﷺ once said that when Allah Ta'alah is pleased with someone He says to Jibra'il (Gabriel) AS, "I am pleased with so and so and I desire that you too should show favour to him." Jibra'il AS makes an announcement to this effect in all the skies so that their residents begin to develop a liking for that person. Then this love descends upon the earth and the people of the earth also begin to love him. The Holy Prophet SAW then quoted this verse. (Ruh ul-Ma'ani)

Haram bin Hayyan has said that when a person devotes himself wholly towards Allah He fills the hearts of all believers with love for him. (Qurtubi)

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

Saturday 12 November 2016

KEEPING A PROMISE

"And mention in the Book (the story of) Ismail. He was indeed true to his promise and was a messenger, a prophet." (Surah Maryam:54)

Fulfilment of promise is regarded as an important part of the moral code by all decent people, just as a breach of it is considered worthy of contempt. In a Hadith Rasool Allah ﷺ has described the breaking of a promise as a sign of hypocrisy. In another Hadith Rasool Allah SAW has said, "A promise is like a debt." meaning that it is as obligatory to honour a promise as it is to repay a debt. There is another Hadith of the Holy Prophet SAW which says that, "promise is an obligation for a believer."

Abstracted from Ma'ariful Quran, by Mufti Muhammad Shafi RE
"And as for the wall, it belonged to two orphan boys in the city and there was a treasure beneath it for them, and their father was a pious man..." (Surah Al-Kahf:82)

The verse above is one of those verses of Surah Al-Kahf in which the whole story of Hazrat Musa AS and Hazrat Khizr AS has been narrated. Sayyidna Ibn Abbas RAA said that it (the treasure mentioned in this verse) was a gold tablet with the following inscription on it. This report was also narrated by Sayyidna Usama ibn Affan RAA with its chain of narrators ascending to the Holy Prophet ﷺ: (Qurtubi)

1. بسم الله الرحمٰن الرحیم. (Bismillahir-Rahmanir-Rahim: With the name of Allah, the Most Merciful, the Very Merciful).

2. It is surprising that a person believes in Taqdeer (destiny), and yet he despairs.

3. It is surprising that a person believes that Allah Ta'alah is responsible for all of their sustenance (Rizq), and yet he engages in unnecessary endeavours and useless efforts.

4. It is surprising that a person believes in death, and yet he stays happy and carefree.

5. It is surprising that a person believes in the reckoning of the Hereafter, and yet he remains careless.

6. It is surprising that a person knows about the world and its vagaries, and yet he is heedless.

7. لا الہٰ الا الله محمد رسول الله. (La ilaha illalah Muhammad Rasulullah): There is no God but Allah, Muhammad is a messenger of Allah).

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Kahf, by Mufti Muhammad Shafi RE

Friday 11 November 2016

A narrative from Sayyidna Anas RAA carried by al-Hakim in his al-Mustadrak says that when the Holy Prophet ﷺ left this mortal world, there came a person with a black and white beard. Tearing the crowd of people, he reached inside and started weeping. Then, turning to the noble Companions (Sahaba) he said:

"Indeed, in Allah there is endurance against all distress, and recompense for everything taken away, and He is the real caretaker for He alone survives after everyone is dead. So, return to Allah, turn to Him passionately and long for Him alone, and be mindful that He tests you by putting you in hardships. The person in real hardship is one who does not get any reward for his hardship."

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Kahf, by Mufti Muhammad Shafi RE

Tuesday 8 November 2016

AVOIDING PROLONGED RELIGIOUS ARGUMENTS

"Some will say, "Three, the fourth of them being their dog," and some will say, "Five, the sixth of them being theIr dog, just making conjectures." And others will say, "Seven, the eighth of them is their dog." Say, "My Lord knows best about their number." No one knows them except a few, so do not argue about them except an apparent argumentation. And do not ask anyone of these about them." (Surah Al-Kahf:22)

In the interpretation of this verse Hazrat Mufti Muhammad Shafi RE has written that the rule of conduct taught in these two sentences to the Holy Prophet ﷺ is, in fact, a very important guiding principle for all Muslim scholars. When a difference of opinion emerges one should state one's point of view clearly. If people wish to engage in unnecessary debate after that one should just make a plain statement and end the discussion. One should not get too involved in proving one's own or refuting the other person's point of view because it usually doesn't lead to any positive outcome. Continuing to engage in such endless debates is both a waste of time and a potential source of interpersonal conflict.

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

Monday 7 November 2016

LOVING ALLAH TA'ALAH AND THE HOLY PROPHET ﷺ

It has been reported in the Sahih of al-Bukhari that Sayyidna Anas RAA said, "One day, the Holy Prophet ﷺ and I were coming out of the Masjid. We met a person at the door. He asked, "Ya Rasool Allah SAW, when will the Qiyamah come?" Rasool Allah SAW asked, "What preparations have you already made for Qiyamah? (in view of which you want it to come soon)" Hearing this the man was somewhat embarrassed and said "I have not done a lot of prayers, fasts and charities for Qiyamah, but I love Allah and His Messenger." Rasool Allah SAW said, If that is so, (on the day of Qiyamah) you shall be with those whom you love." Sayyidna Anas RAA says, "when we heard this good news from the Holy Prophet SAW we were so happy that we had never been so happy since the day we embraced Islam."

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Kahf, by Mufti Muhammad Shafi RE

Sunday 6 November 2016

CRYING BECAUSE OF FEAR OF ALLAH

"Say, "Believe it (Quran) or not believe it; when it is recited to those who were given knowledge before it, they fall down on their face in prostration and say, "Pure is our Lord. Certainly, the word of our Lord is sure to be done." And they fall down on their faces weeping and it increases them in the humbleness of heart." (Surah Bani Isra'il:107-109)

Sayyidna Abu Hurairah RAA narrates that the Holy Prophet ﷺ has said, "a person who wept in fear of Allah shall not go to Hell until milk is returned to the udder after having been milked." (It means that as it is not possible to put milk once milked back into the udder, very similarly, it is also not possible that a person who weeps in fear of Allah would go to Hell)

Another report says that "Allah Ta'alah has forbidden the fire of Hell on two eyes - the eye that weeps in fear of Allah, and the eye that stays awake at nights guarding the Islamic frontiers. (Baihaqi, and Hakim)

Sayyidna Nadr ibn Saad RAA reports that the Holy Prophet SAW said, "If there is a person in a nation who weeps because of fear of Allah, Allah Ta'alah will deliver that nation from the fire of Hell because of him." (Ruh as - Ma'ani from Tirmidhi)

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

NINE CLEAR SIGNS GIVEN TO HAZRAT MUSA AS

It has been reported in Abu Dawud, an-Nasai, Tirmidhi and Ibn Majah on the authority of Sayyidna Safwan Ibn al-Aththal RAA that a Jew once asked one of his friends to take him to 'that' prophet. They came to the Holy Prophet ﷺ and asked, "What were the nine clear signs (آیاتِ بیّنات) given to Sayyidna Musa AS. Rasool Allah SAW said,

"1. Do not ascribe any partners to Allah Ta'alah.
2. Do not steal.
3. Do not do Zina (physical relations outside of wedlock).
4. Do not unjustly take the life of someone whose killing has been forbidden by Allah Ta'alah.
5. Do not falsely input anyone innocent with charges liable to the sentence of death or any other punishment.
6. Do not practice magic.
7. Do not devour interest.
8. Do not level a false accusation of Zina on a chaste woman.
9. Do not desert the battlefield in Jihad for fear of being killed.

And he also said, "O Jews, it ha also been enjoined on you that you shall not contravene the particular injunctions of the observance of the day of Sabbath (Saturday) given to you.'"

Abstract from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

FINANCIAL RIGHTS IN ISLAM - Part 3

"And give full measure when you measure, and weigh with a straight balance. That is good, and better in the end." (Surah Bani Isra'il:35)

In this verse it has been commanded that people should measure and weigh correctly, and should not measure short, when selling something.

Respected jurists of Islam have decreed that the core principle in this verse is that it is Hara'am (unlawful) to give a person less than what is due to them. Therefore, if an employee does not fulfil his assigned duties properly, or gives less time to work than he is being paid for, or if a worker shirks his responsibilities and deliberately does not deliver what he had contracted to deliver, then it is all included in the meaning of this verse.

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

Saturday 5 November 2016

PROHIBITION OF TAKABBUR (ARROGANCE)

"And do not walk on the earth haughtily. You can neither tear the earth apart, nor can you match the mountains in height." (Surah Bani Isra'il:37)

Takabbur (arrogance, تکبّر) means believing oneself to be superior to others, and considering others to be inferior to oneself. Very harsh warnings have appeared in Hadith against it. Even behaving in ways which are suggestive of Takabbur has been declared impermissible.

Imam Muslim RE has reported on the authority of Sayyidna Iyad ibn Ammar RAA that the Holy Prophet ﷺ said, "Allah Ta'alah has sent this command to me through revelation: Be humble. No person should boast on, or act as if he is superior to, another person. No one one should behave unjustly towards anyone else." (Mazhari)

Sayyidna Abdullah Ibn Masud RAA narrates that the Holy Prophet SAW said, "A person who has Takabbur in his heart even to the measure of a particle will not enter paradise." (Mazhari to the reference of Sahih of Muslim)

Speaking from the pulpit Sayyidna Umar Farooq RAA said, "I have heard from the Holy Prophet SAW that Allah Ta'alah elevates the status of a person who adopts Tawazu (humility, تواضع) so that even though he is insignificant in his own eyes, he is great in the eyes of everyone else. And if a person adopts Takabbur Allah Ta'alah disgraces him so that even though he is great in his own eyes, he is worse than a pig and a dog in everyone else's eyes." (Mazhari)

Abstracted from Ma'ariful Quran, Mufti Muhammad Shafi RE

Friday 4 November 2016

FINANCIAL RIGHTS IN ISLAM - PART 2

Continued from previous post...

In this verse (quoted in the previous post) the second injunction is about fulfilling of covenants. There  are two types of covenants. The first covenant is that between Allah and His creations the crux of which is following the commands of Allah Ta'alah and the seeking of His pleasure. The second is the one between human beings themselves. This includes all treaties, pacts, agreements, pledges and contracts.

The fulfilment of the first covenant is obligatory on human beings. As for the second type of covenants it is also obligatory to fulfil them, provided they are not against Islamic Law. As for those that are against Islamic law, it is obligatory to terminate them, after having first served a notice on the other party. The core of a contract is agreement between two parties that they would do something, or not do something. If a person unilaterally promises someone else that they will give them something, or do something for them, then it becomes obligatory upon them to fulfil that promise too. Breaking a promise without any genuine reason is a sin. In hadith it has been called a hypocrisy in acts.

Abstract from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

Wednesday 2 November 2016

FINANCIAL RIGHTS IN ISLAM - PART 1

"And do not go near the property of an orphan except in a manner that is good, until he comes to his maturity. And fulfil the covenant. Surely the covenant shall be asked about. And give full measure when you measure, and weigh with a straight balance. That is good, and better in the end." (Surah Bani Isra'il:34-35)

The first verse is about the protection of financial assets of orphans and it has been advised not to do anything that would violate their interests. Those who have the responsibility for looking after financial assets of orphans should exercise utmost caution. They should only spend in a way that would be beneficial to the orphans, and definitely not spend based on their whim and without concern. And this should continue until the orphans have become old enough to take over management of their own financial assets. 

It is not permissible to spend anyone's financial assets unduly. In this verse the rights of orphans have been asserted specifically because orphans are unable to demand accountability for their own accounts, and no one else can know about it. In situations where a person is unable to protect his or her own rights the demand from Allah Ta'alah for accountability becomes that much stronger. And neglecting such people's rights incurs a much greater sin than usurping those people's rights who are able to protect their own rights.

To be continued...

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

Tuesday 1 November 2016

THE INSTRUCTION FOR MODERATION IN SPENDING

"And do not keep your hand tied to your neck, nor extend it to the full extent, lest you should be sitting reproached, empty handed." (Surah Bani Isra'il:29)

This verse teaches us to spend moderately and justly, so that a person neither become so miserly that he doesn't even spend to help people in genuine need or on people who are dependent upon him, nor so spendthrift that he creates problems for himself and is unable to fulfil rights of people who are dependent upon him.

In the end this verse prohibits spending recklessly to the extent that one spends everything one has without any regard for what would happen in the future. Then when needy people come asking for help he is unable to help them, and if there is an important religious need he has nothing left to spend on it. (Qurtubi), or he may become incapable of fulfilling the rights of his family who are dependent on him, and whose rights he is bound by Shariah to fulfil. (Mazhari) Explaining the words  ملوماً محسوراً  Tafsir Mazhari says that the first word ملوم  (malum) refers to the first condition, that is, miserliness, meaning if he were to hold back on giving out of miserliness people will reproach him. And the word محسور  (mahsura) relates to the second condition that one spends so recklessly that he ends up empty handed and a pauper.

Abstracted from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE
"And if you turn away from them (relatives, poor people, travellers) because you are waiting for a blessing from your Lord, then speak to them politely."(Surah Bani Isra'il:28)

An exceptional moral training has been given here in this verse through the Holy Prophet ﷺ to the entire Muslim community. They are being taught that that if a needy person asks you for financial help but you don' have anything to give them and have to excuse yourself, then even this act of turning down their request should not be done with an insulting attitude but rather should be done with an expression of one's inability and constraint.

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE