Allah T'ala says in the Holy Quran:
O you who have believed, avoid much suspicion, for some suspicions are sins. Do not spy, nor should any one backbite the other. Is there any among you who would like to eat the flesh of his dead brother?' Nay, you yourselves abhor it. Fear Allah, for Allah is Acceptor of repentance and All-Merciful. (49:12)
Gheebat (back-biting) has been defined thus: "It is saying on the back of a person something which would hurt him if he came to know of it. " This definition has been reported from the Holy Prophet himself. According to a tradition which Muslim, Abu Da'ud, Tirmidhi, Nasa'i and others have related on the authority of Hadrat Abu Hurairah, the Holy Prophet defined Gheebat as follows:
"It is talking of your brother in a way irksome to him." It was asked: "What, if the defect being talked of is present in my brother ?" The Holy Prophet replied: "If it is present in him, it would be Gheebat; if it is not there, it would be slandering him."
In another tradition which Imam Malik has related in Mu'watta, on the authority of Hadrat Muttalib bin `Abdullah, "A person asked the Holy Prophet: What is Gheebat? The Holy Prophet replied: It is talking of your brother in a way irksome to him. He asked: Even if it is true, O Messenger of Allah? He replied: If what you said was false, it would then be a calumny."
These traditions make it plain that uttering a false accusation against a person in his absence is calumny and describing a real defect in him Gheebat; whether this is done in express words or by reference and allusion, in every case it is forbidden. Likewise, whether this is done in the lifetime of a person, or after his death, it is forbidden in both cases.
According to Abu Da'ud, when Ma`iz bin Malik Aslami had been stoned to death for committing adultery, the Holy Prophet on his way back heard a man saying to his companion: "Look at this man: Allah had concealed his secret, but he did not leave himself alone till he was killed like a dog!" A little further on the way there was the dead body of a donkey lying rotting. The Holy Prophet stopped, called the two men and said: "Come down and eat this dead donkey." They submitted: "Who will eat it, O Messenger of Allah?" The Holy Prophet said: "A little before this you were attacking the honor of your brother: that was much worse than eating this dead donkey."
The only exceptions to this prohibition are the cases in which there may be a genuine need of speaking in of a person on his back, or after his death, and this may not be fulfilled without resort to backbiting, and if it was not resorted to, a greater evil might result than backbiting itself. The Holy Prophet has described this exception as a principle, thus: "The worst excess is to attack the honour of a Muslim unjustly." (Abu Da'ud).
In this saying the condition of "unjustly" points out that doing so "with justice" is permissible. Then, in the practice of the Holy Prophet himself we find some precedents which show what is implied by "justice" and in what conditions and cases backbiting may be lawful to the extent as necessary.
Once a desert Arab came and offered his Prayer under the leadership of the Holy Prophet, and as soon as the Prayer was concluded, walked away saying: "O God, have mercy on me and on Muhammad, and make no one else a partner in this mercy beside the two of us." The Holy Prophet said to the Companions: `What do you say: who is more ignorant: this person or his camel? Didn't you hear what he said?" (Abu Da`ud). The Holy Prophet had to say this in his absence, for he had left soon after the Prayer was over. Since he had uttered a wrong thing in the presence of the Holy Prophet, his remaining quiet at it could cause the misunderstanding that saying such a thing might in some degree be lawful; therefore, it was necessary that he should contradict it.
Two of the Companions, Hadrat Mu`awiyah and Hadrat Abu Jahm, sent the proposal of marriage to a lady, Fatimah bint Qais. She came to the Holy Prophet and asked for his advice. He said: "Mu`awiyah is a poor man and Abu Jahm beats his wives much." (Bukhari, Muslim). In this case, as there was the question of the lady's future and she had consulted the Holy Prophet for his advice, he deemed it necessary to inform her of the two men's weaknesses.
One day when the Holy Prophet was present in the apartment of Hadrat 'A'ishah, a man came and sought permission to see him. The Holy Prophet remarked that he was a very bad man of his tribe. Then he went out and talked to him politely. When he came back into the house, Hadrat `A'ishah asked: "You have talked to him politely, whereas when you went out you said something different about him. " The Holy Prophet said, "On the day of Resurrection the worst abode in the sight of Allah will be of the person whom the people start avoiding because of his abusive language." (Bukhari, Muslim). A study of this incident will show that the Holy Prophet in spite of having a bad opinion about the person talked to him politely because that was the demand of his morals; but he had the apprehension lest the people of his house should consider the person to be his friend when they would see him treating him kindly, and then the person might use this impression to his own advantage later. Therefore, the Holy Prophet warned Hadrat `A'ishah telling her that he was a bad man of his tribe.
Once Hind bint 'Utbah, wife of Hadrat Abu Sufyan, came to the Holy Prophet and said: "Abu Sufyan is a miserly person: he does not provide enough for me and my children's needs. " (Bukhari, Muslim). Although this complaint from the wife in the absence of the husband was backbiting, the Holy Prophet pemitted it, for the oppressed has a right that he or she may take the complaint of injustice to a person who has the power to get it removed.
From these precedents of the Sunnah of the Holy Prophet, the jurists and traditionists have deduced this principle: 'Gheebat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shari'ah point of view) necessity and the necessity may not be satisfied without having resort to it". Then on the basis of the same principle the scholars have declared that Gheebat is permissible in the following cases:
(1) Complaining by an oppressed person against the oppressor before every such person who he thinks can do something to save him from the injustice.
(2) To make mention of the evils of a person (or persons) with the intention of reform before those who can do expected to help remove the evils.
(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal ruling regarding an unlawful act committed by a person.
(4) To warn the people of the mischiefs of a person (or persons) so that they may ward off the evil, e g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses and writers, for without it, it is not possible to safeguard the Shariah against the propagation of false reports, the courts against injustices and the common people or the students against errors and misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something into the custody of somebody, and consults another person, it is obligatory for him to apprise him of all aspects so that he is not deceived because of ignorance.
(5) To raise voice against and criticise the evils of the people who may be spreading sin and immorality and error, or corrupting the people's faith and persecuting them.
(6) To use nicknames for the people who may have become well known by those names, but this should be done for the purpose of their recognition and not with a view to condemn them. (For details, see Fat-h al-Bari, vol. X, p. 362; Sharah Muslim by An-Nawawi; Riyad us-Salihin; al-Jassas, Ahkam al-Qur an; Ruh al-Maani commentary on verse wa a yaghtab ba 'dukum ba 'dan).
Apart from these exceptions it is absolutely forbidden to speak ill of a person behind his back. If what is spoken is true, it is Gheebat; if it is false, it is calumny; and if it is meant to make two persons quarrel, it is slander. The Shari'ah has declared all these as forbidden. In the Islamic society it is incumbent on every Muslim to refute a false charge made against a person in his presence and not to listen to it quietly, and to tell those who are speaking ill of somebody, without a genuine religious need, to fear God and desist from the sin. The Holy Prophet has said: If a person does not support and help a Muslim when he is being disgraced and his honour being attacked, Allah also does not support and help him when he stands in need of His help; and if a person helps and supports a Muslim when his honour is being attacked and he is being disgraced, Allah Almighty also helps him when he wants that AIlah should help him. (Abu Da'ud).
As for the backbiter, as soon as he realizes that he is committing this sin, or has committed it, his first duty is to offer repentance before Allah and restrain himself from this forbidden act. His second duty is that he should compensate for it as far as possible. If he has backbitten a dead person, he should ask Allah's forgiveness for the person as often as he can. If he has backbitten a living person, and what he said was also false, he should refute it before the people before whom he had made the calumny. And if what he said was true, he should never speak ill of him in future, and should ask pardon of the person whom he had backbitten. A section of the scholars has expressed the opinion that pardon should be asked only in case the other person has come to know of it; otherwise one should only offer repentance, for if the person concerned is unaware and the backbiter in order to ask pardon goes and tells him that he had backbitten him, he would certainly feel hurt.
In the verse, Allah by likening backbiting to eating a dead brother's flesh has given the idea of its being an abomination. Eating the dead flesh is by itself abhorrent; and when the flesh is not of an animal, but of a man, and that too of one's own dead brother, abomination would be added to abomination. Then, by presenting the simile in the interrogative tone it has been made all the more impressive, so that every person may ask his own conscience and decide whether he would like to eat the flesh of his dead brother. If he would not, and he abhors it by nature, how he would like that he should attack the honour of his brother-in-faith in his absence, when he cannot defend himself and when he is wholly unaware that he is being disgraced. This shows that the basic reason of forbidding backbiting is not that the person being backbitten is being hurt but speaking ill of a person in his absence is by itself unlawful and forbidden whether he is aware of it, or not, and whether he feels hurt by it or not. Obviously, eating the flesh of a dead man is not forbidden because it hurts the dead man; the dead person is wholly unaware that somebody is eating of his body, but because this act by itself is an abomination. Likewise, if the person who is backbitten also does not come to know of it through any means, he will remain unaware throughout his life that somebody had attacked his honour at a particular time before some particular people and on that account he had stood disgraced in the eyes of those people. Because of this unawareness he will not feel at all hurt by this backbiting, but his honour would in any case be sullied. Therefore, this act in its nature is not any different from eating the flesh of a dead brother.
During the centuries of the crusades, all sorts of slanders were invented against Prophet Muhammad (pbuh). But with the birth of the modern age, marked with religious tolerance and freedom of thought, there has been a great change in the approach of Western authors in their delineation of his life and character. The views of some non-Muslim scholars regarding Prophet Muhammad, given at the end, justify this opinion.
But the West has still to go a step forward to discover the greatest reality about Muhammad and that is his being the true and the last Prophet of God for the whole humanity. In spite of all its objectivity and enlightenment there has been no sincere and objective attempt by the West to understand the Prophethood of Muhammad (pbuh). It is so strange that very glowing tributes are paid to him for his integrity and achievement but his claim of being the Prophet of God has been rejected explicitly or implicitly. It is here that a searching of the heart is required, and a review of the so-called objectivity is needed. The following glaring facts from the life of Muhammad (pbuh) have been furnished to facilitate an unbiased, logical and objective decision regarding his Prophethood.Read more...
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"Etiquettes of Life in Islam" by Muhammad Yusuf Islahi
Behave well towards your father and mother and consider this good conduct as a propitious act which will earn God's grace in this world as well as in the next. Next to God, man owes the greatest obligation to his parents. The greatness and value of this obligation towards one's parents may be realised from the fact that the Holy Qur'an at several points mentions the rights of parents and the rights of God simultaneously at one place. Furthermore, the Holy Qur'an has ordained the duty of offering thanks to the parents along with thanksgiving to the Lord.
Hadrat 'Abdullah ibn Mas'ud (God be pleased with him) relates "I submitted to the Holy Prophet (peace and blessings of Allah be upon him) which deed will win the highest favour of God?" The Holy Prophet (peace and blessings of Allah be upon him) answered : "The prayer which is offered at the appointed hour. I submitted again: 'Next to this which other deed will win the greatest favour of God?' The Holy Prophet (peace and blessings of Allah be upon him) affirmed : "Good conduct towards father and mother." I again submitted : 'And next to this?' The Prophet of God (peace and blessings of Allah be upon him) observed: "Jihad [literally, earnest endeavour; in this context it means armed conflict or fighting] in the way of Allah." (Bukhari, Muslim)
Hadrat 'Abdullah (God be pleased with him) reports : "One day a person went to the presence of the Holy Prophet (peace and blessings of Allah be upon him) and submitted : "I give my hand into your hand and swear allegiance for performing Hijrat and Jihad and I beseech a reward from God in return for this." The Holy Prophet (peace and blessings of Allah be upon him) enquired: "Is one of your parents alive?" He submitted: "Yes, praise be to God, both my father and mother are alive." Thereupon the Prophet of God (peace and blessings of Allah be upon him) observed : "Well then do you really want to receive a reward from God for performing Hijrat and Jihad?" The man replied : "Yes, indeed, I beseech reward from God in return for these acts." The Holy Prophet (peace and blessings of Allah be upon him) observed : "Go then. Attend to your parents and serve them well". (Muslim)
Hadrat Abu Umama (God be pleased with him) relates: "A man enquired from the Holy Prophet (peace and blessings of Allah be upon him): "O Prophet of God (peace and blessings of Allah be upon you)! What are the rights of parents over their offspring?" The Holy Prophet (peace and blessings of Allah be upon him) affirmed: "Your entry into Paradise or Hell depends on your good or bad conduct towards your parents." (Ibn Majah)
In other words, if you treat them well, you will be sent to Paradise and if you violate the rights that your parents have over you, you will be consigned to serve as fuel for Hell-Fire."
Be grateful to your parents. Thanksgiving and an acknowledgement of debt and gratitude are the first duties which a beneficiary owes to the benefactor. It is a fact that the parents are the palpable cause for our existence. Again, it is under their protection and upbringing that we grow up to an age of maturity. The extraordinary self- sacrifice, unparalleled devotion and deep affection with which they patronize us demand that our hearts should be filled with sentiments of reverence, indebtedness, love and an acknowledgement of their magnanimity and every fibre of our heart should pulsate with feelings of gratitude to them. It is for this reason that God has ordained offering of gratitude to parents along with thanksgiving to Him.
Always try to make your parents happy. Do not say anything in opposition to their will or temperament which may displease them, especially when they are advanced in age they acquire a peevish and irritable temperament. In old age parents start making unexpected demands and begin proffering impossible claims. In this case also tolerate their behaviour in good cheer and do not say anything in anger in response to their demands which may cause them pain and may injure their feelings.
As a matter of fact, the strength to tolerate unpleasant things is sapped daring old age and weakness increases the sense of self-importance in old people. Hence they react sensitively to even minor offensive matters. Keeping in view their delicate and sensitive nature, do not let your parents feel angry by any of your words or deeds.
Hadrat 'Abdullah b. Amr (God be pleased with him) relates that the Holy Prophet (peace and blessings of Allah be upon him) affirmed : "The pleasure of God is contained in the pleasure of the father even as His displeasure is contained in the displeasure of the father." (Tirmidhi, Ibn Hibban, Hakim)
In other words, anyone who wants to please God should seek the pleasure of his father, for if the father is angry, the favour of God cannot be earned. The one who makes his father angry provokes the wrath of God."
Another statement of Hadrat 'Abdullah (God be pleased with him) runs as follows: "A man left his parents weeping and came to the presence of the Holy Prophet (peace and blessings of Allah be upon him) for the purpose of offering allegiance to the Prophet (peace and blessings of Allah be upon him) for Hijrah. The Holy Prophet (peace and blessings of Allah be upon him) observed to him: "Go back to your parents and return after making them happy as you came after leaving them crying." (Abu Dawud)
Do service to your parents with heart and soul. If God has afforded you the opportunity to serve your parents, it is in fact a favourable opportunity for you to earn entitlement to Paradise and to win the Pleasure of God. Good service to parents secures blessings and grace in both worlds and man obtains salvation from the calamities of this world and the next. Hadrat Anas (God be pleased 'with him) relates: "Any man who desires that his life should be prolonged and his subsistence may be increased ought to do good service to his parents and show kindness to them." (Al-Targhib-o-Tarhib)
The Holy Prophet (peace and blessings of Allah be upon him) has observed : "Let that man be disgraced, and disgraced again and let him be disgraced even more." The people enquired : "O Prophet of God (peace and blessings of Allah be upon you) who is that man?" The Prophet of God (peace and blessings of Allah be upon him) affirmed: "I refer to the man who finds his parents old in age - both of them or one of them - and yet did not earn entitlement to Paradise by rendering good service to them." (Muslim)
On one occasion, the Holy Prophet (peace and blessings of Allah be upon him) gave precedence to the obligation of looking after one's parents over one of the supreme forms of worship like Jihad. The Holy Prophet (peace and blessings of Allah be upon him) forbade a companion (God be pleased with him) to proceed on Jihad and urged him to look after his parents.
Hadrat 'Abdullah ibn 'Amr (God be pleased with him) relates that a person came to the presence of the Holy Prophet (peace and blessings of Allah he upon him) with the intention of participating in the Jihad. The Holy Prophet (peace and blessings of Allah be upon him) enquired from him : "Are your father and mother alive?" He submitted : "Yes, they are alive". The Holy Prophet (peace and blessings of Allah be upon him) thereupon observed: "Go and render good service to them. This is the Jihad". (Bukhari, Muslim)
Respect and adore your parents and do not show disrespect to them by a single word or action. The Holy Qur'an affirms:
"But speak to them a gracious word."
On one occasion Hadrat 'Abdullah b. 'Umar (God be pleased with him) enquired from Hadrat Ibn 'Abbas (God be pleased with him) : "Do you wish to ward off Hell and gain entry into Paradise?" Ibn 'Abbas (God be pleased with him) answered : "Yes, why not, I swear in the name of God I cherish this desire". Hadrat Ibn 'Umar (God be pleased with him) then asked : "Are your parents alive?" Ibn 'Abbas (God be pleased with him) replied : "Yes, my mother is alive," Ibn 'Umar (God be pleased with him) remarked: "If you talk to them in a polite manner and look after their needs and feed them well, you will certainly be admitted to Paradise provided you abstain from capital evils." (Al-Adab-ul Mufrad)
Hadrat Abu Huraira (God be pleased with him) once saw two men. He asked one of them : "What is your relationship with the other man?" The person replied: "He is my father." Hadrat Abu Huraira (God be pleased with him) thereupon advised him, "Look, never call him by his proper name, walk ahead of him nor sit before he takes his seat." (Al-Adab-ul Mufrad)
Be faithful and humble towards your parents.
"And lower unto them the wing of submission through mercy."
To offer humble obedience to parents implies to pay constant regard to their dignity. Do not assume a haughty attitude towards them, nor treat them with insolence.
Love your parents and consider this act as a privilege and a source of reward in the eternal world. Hadrat Ibn 'Abbas (God be pleased with him) relates that the Holy Prophet (peace and blessings of Allah be upon him) observed : "The pious offspring who casts a single look of affection at his parents receives a reward from God equal to the reward of an accepted Hajj." The people submitted: "O Prophet of God (peace and blessings of Allah be upon you) : If someone casts a hundred such glances of love and affection at his parents, what then?" The Holy Prophet (peace and blessings of Allah be upon him) observed; "Yes, indeed, even if one does so a hundred times a day, he will get a hundred fold reward. God is far greater than you imagine and is completely free from petty narrow mindedness." (Muslim)
Obey your parents with full devotion. Even if they show some intransigence, obey their will cheerfully. Keeping in view the great favours which they have done to you, try to fulfil all their demands willingly which may be offensive to your own taste or temperament, provided, of course, they are not derogatory to the tenets of religion.
Hadrat Abu Sa'id (God be pleased with him) narrates that a person came to the presence of the Holy Prophet (peace and blessings of Allah be upon him) from Yemen. The Prophet of God (peace and blessings of Allah be upon him) enquired from him, "Do you have any relations in Yemen?' He submitted: "Yes, my father and mother are there". The Holy Prophet (peace and blessings of Allah be upon him) then asked: "Did they give you permission to leave?" He submitted: "No, I did not take their permission". The Prophet of God (peace and blessings of Allah be upon him) thereupon observed : "Go back then and ask the permission of your father and mother. If they agree, come back and join the Jihad, otherwise, attend on them and render good service to them." (Abu Dawud)
Realize the value of rendering obedience to parents from the fact that a man came from miles intending to join the Holy Prophet (peace and blessings of Allah be upon him) in Holy war for the glory of religion, yet the Holy Prophet (peace and blessings of Allah be upon him) turned him back saying: "You can join the Holy War only if both your father and mother allow you to do so."
Hadrat Ibn 'Abbas (God be pleased with him) reports that the Holy Prophet (peace and blessings of Allah be upon him) observed: "The man who wakes up in the morning having previously discharged all the duties and obligations laid upon him by God concerning his parents, he will find the two gates of Paradise open for him on waking up in the morning; and in case there is only one parent, the person will find one door of Paradise open for him. And in contrast if a man wakes up in the morning having previously disregarded any obligations or duties laid upon him by God concerning his parents, then he will find two gates of Hell open for him on waking up in the morning; and in case one of the parents is alive, then the man will find one gate of Hell open for him." The man submitted: "O Prophet of God (peace and blessings of Allah be upon you), if the parents are treating him wrongly, what then?" The Holy Prophet (peace and blessings of Allah be upon him) affirmed: "Yes, even if they are treating him wrongly; yes, indeed, even if they are treating him wrongly." (Mishkat)
Consider your own goods as the property of your parents and spend your capital on them with an open hand. The Holy Qur'an affirms:
They ask thee, what they shall spend. Say what ye spend for good mast go to parents."
On one occasion a man came to the presence of the Holy Prophet (peace and blessings of Allah be upon him) and complained that his father took whatever goods he wanted from him. The Holy Prophet (peace and blessings of Allah be upon him) sent for that man's father. An old, infirm man came walking with the help of a stick. When the Holy Prophet (peace and blessings of Allah be upon him) interrogated him on the point, the old man submitted: "O Prophet of God (peace and blessings of Allah be upon you)! There was a time when I was strong and he was weak and helpless. I had money and he was empty-handed. I never forbade him then to lay his hands on anything that I possessed. Today, he is strong and healthy and I am old and infirm. He has money and I am empty-handed. He now denies me access to his goods." Upon hearing this tale of the old man, the Benefactor of the humanity (peace and blessings of Allah be upon him) burst into tears and addressing the son of the old man observed: "You and your goods are the property of your father."
Even if your father and mother are non-Muslims, treat them well. Continue to pay them respect and devotion and serve them faithfully. However, in case they command you to become a polytheist or indulge in a sinful act, refuse to obey them and sternly repulse their demand.
"And if your (parents) pressure you to associate someone with Me of which you
have no knowledge, obey them not, yet continue to treat them well in the world."
Hadrat Asma' (God be pleased with her) states: "In the sacred lifetime of the Holy Prophet (peace and blessings of Allah be upon him), my mother visited me on one occasion. She was a polytheist at that time. I submitted to the Holy Prophet (peace and blessings of Allah be upon him): "My mother has come to pay me a visit and she is an unbeliever in Islam. How should I treat her?" The Holy Prophet (peace and blessings of Allah be upon him) observed: "Yes, you should continue to show kindness to your mother." (Bukhari)
Offer prayers begging grace for your parents, Bring to mind their fervent appeals to the Lord and beg His mercy for them with a zealous and sincere heart. God ordains:
In other words, say: "O Creator, with mercy, devotion, affection and love, my Lord, they reared me in childhood and sacrificed their own pleasure and ease for my sake but, they, in their infirmity and helplessness of old age, are more deserving of kindness, and love than I ever was. God! I can pay them no recompense. Do patronize them and show them mercy in their miserable state".
Observe special care in looking after your mother. By nature, the mother is weak and more sensitive and needs your better treatment and devotion. Moreover, her favours and sacrifices are comparatively far greater than the father. Hence religion has conceded preferential rights to the mother and has enjoined upon the believers to treat their mothers with special consideration. The Holy Qur'an affirms:
"And We have commanded unto man kindness towards parents.
His mother beareth him with suffering,
bringeth him forth with suffering,
bearing of him and weaning of him is thirty months." (46:15)
While enjoining upon the believers to show good behaviour towards both father and mother, the Holy Qur'an has drawn a poignant picture of constant suffering of pain and hardships by the mother and has excellently pointed out in a psychological manner the fact that the devoted mother deserves comparatively more of your service and kind behaviour than your father. The same fact has been elucidated in greater detail by the Prophet of God (peace and blessings of Allah be upon him).
Hadrat Abu Huraira (God be pleased. with him) reports: "A man came to the presence of the Holy Prophet (peace and blessings of Allah be upon him) and submitted "O Prophet of God (peace and blessings of Allah be upon you!' Who deserves the noblest treatment from me?' The Holy Prophet (peace and blessings of Allah be upon him) observed: "Your mother." He again submitted: "And next?' The Holy Prophet (peace and blessings of Allah be upon him) observed : "Your mother." When the man submitted for the fourth time: "And who next?" The Holy Prophet (peace and blessings of Allah be upon him) observed: "Your father." (Al-Adabul Mufrad)
Hadrat Jahma (God be pleased with him) paid a call on the Holy Prophet (peace and blessings of Allah be upon him) and submitted: "O Prophet of God (peace and blessings of Allah be upon you)! I wish to join you in the Jihad and have come to solicit your guidance in this matter. I seek your command." The Holy Prophet (peace and blessings of Allah be upon him) enquired from him : "Is your mother alive?" Jahma (God be pleased with him) submitted: "Yea, she is alive." Thereupon the Holy Prophet (peace and blessings of Allah be upon him), said "Return to her then and devote yourself to her service, for Paradise lies under her feet." (Ibn Majah, Nasa'i)
Hadrat Uwais (may God show him mercy) was a contemporary of the Holy Prophet (peace and blessings of Allah be upon him), but be could never attain the privilege of calling on the Holy Prophet (peace and blessings of Allah be upon him). He had an old mother to whose service he devoted himself day and night. He cherished a great desire to see the Holy Prophet (peace and blessings of Allah be upon him) and it was but natural for every Muslim to have a burning desire to catch a glimpse of the Prophet of God (peace and blessings of Allah be upon him). Hadrat Uwais (God be merciful to him) indeed wanted to pay a call, yet the Holy Prophet (peace and blessings of Allah be upon him) forbade him to come. Similarly, Hadrat Uwais (mercy of God be on him) cherished an ambition to discharge the obligation of Hajj, yet as long as his mother remained alive, Hadrat Uwais (God be merciful to him) never set out for the Hajj alone, he fulfilled the desire to perform Hajj only after his mother's demise.
Treat your foster mother well. Do service to her and show her respect and adoration. Hadrat Abu Tafail (God be pleased with him) states: ''I once witnessed the Holy Prophet (peace and blessings of Allah be upon him) distributing meat at a place called 'Ja'rana'. Presently, a lady arrived and approached near the Holy Prophet (peace and blessings of Allah be upon him). The Prophet of God (peace and blessings of Allah be upon him) spread out his sheet for her and the lady sat on it. I enquired from the people, "Who is this lady?" The people told me: "This lady is the foster mother of the Holy Prophet (peace and blessings of Allah be upon him). (Abu Dawud)
Remember your parents after they have passed away. Observe the following etiquette to render good service to your deceased parents:
i. Offer prayers continuously invoking mercy of God upon your dead father and mother.
The Holy Qur'an enjoins upon the pious to say this prayer: O our Lord! Grant forgiveness to me and my parents and pardon all the faithful on the day of Reckoning.
Hadrat Abu Huraira (God be pleased with him) states: "When the deceased is elevated to high degrees of favour, he inquires in astonishment : "How so?" He is informed by God, "Your offspring have been offering prayers begging mercy for you (and God has accepted those petitions of mercy)."
Hadrat Abu Huraira (God be pleased with him) also states: "The Holy Prophet (peace and blessings of Allah be upon him) observed : The opportunity to do something ends with one's death, yet there are three things which continue to afford benefit to him after death - a recurring charitable act; knowledge which he has imparted to others from which people derive benefit and thirdly, pious offspring who continue to offer prayers invoking mercy of God upon him.
ii. Fulfil all the contracts and promises made by your parents and carry out their will. Your parents must have made many agreements with some people, they might have made a covenant with God; they might have taken a vow; they might have promised to deliver goods to someone; they might have owed a debt to somebody but were unable to discharge it before death overtook them; they might have made a will at the time of their death. Fulfil all these obligations to the extent of your means.
Hadrat 'Abdullah b. 'Abbas (God be pleased with him) narrates: "Hadrat Sa'd b. 'Ubada (God be pleased with him) submitted to the Holy Prophet (peace and blessings of Allah be upon him), "O Prophet of God (peace and blessings of Allah be upon you)! My mother had taken a vow, but she expired before discharging it. Can I carry out the vow on her behalf?" The Holy Prophet (peace and blessings of Allah be upon him) affirmed: "Why not! You must carry out the vow taken by her."
iii. Show good conduct to the friends of your father and the female companions of your mother. Treat them with respect. Seek their advice just as you seek the advice of your elders and pay due regard to their opinions and advice. On one occasion, the Holy Prophet (peace and blessings of Allah be upon him) observed : "There is no superior deed of piety than that man should do good service to the companions and friends of his father."
Once Hadrat Abu Darda (God be pleased with him) fell ill and his condition continued to aggravate till they lost all hope of his life. Hadrat Yusuf b. 'Abdullah (God be pleased with him) made a long journey and came to enquire after his health. On seeing him, Hadrat Abu Darda asked in astonishment: "How are you here?" Yusuf b. 'Abdullah (God be pleased with him) replied : "I have come here only to enquire after your health, for you were on terms of deep friendship with my late father."
Hadrat Abu Barda (God be pleased with him) relates: "When I arrived in Medina, 'Abdullah b. 'Umar (God be pleased with him) paid me a visit and said : "Abu Barda (God be pleased with you), do you know why I have come to see you?" I replied : "No, I have no idea why you have come here." Thereupon Hadrat 'Abdullah b. "Umar (God be pleased with him) said: "I have heard the Prophet of God (peace and blessings of Allah be upon him) as affirming: "The man who wishes to render good service to his father, who is in the grave, ought to show good treatment to his father's companions and friends." Having related this saying of the Holy Prophet (peace and blessings of Allah be upon him) 'Abdullah b. 'Umar (God be pleased with him) remarked: "Brother, my father "Umar and your father (God be pleased with him) were on terms of deep friendship. I wish to commemorate this friendship and fulfil its duties." (Ibn Hibban)
iv. Show constant good treatment to the relations of your parents and entertain full respect and pay due regard to the sanctity of these connections. An indifferent and irresponsible conduct towards these relations is tantamount to treating your own parents with indifference and negligence. The Holy Prophet (peace and blessings of Allah be upon him) observed: "Do not observe indifference towards your forefathers. To show carelessness in your conduct towards your parents is to display ingratitude to God."
If, God forbid, you have been guilty of negligence in treating your parents well or discharging your full obligations towards them during their lifetime, do not despair of God's mercy. Offer prayers constantly invoking blessings of God upon your deceased parents. It is possible God may forgive your sin of negligence and admit you among the ranks of the pious people.
Hadrat Anas (God be pleased with him) relates: The Holy Prophet (peace and blessings of Allah be upon him) affirmed: "If a person does not observe filial devotion to his parents during their lifetime, and both parents or one of them passes away, the person ought to offer prayers for his deceased parents and beg His Mercy and beseech Him to grant salvation to them till God in His Mercy ordains their admission to the rolls of the pious people."
Reference url: http://muslim-canada.org/parents.html
[Taken from Introduction to Islam by Muhammad Hamidullah (Centre Culturel Islamique, Paris, 1969), with some changes to make it more readable. The changes are marked by pairs of brackets like around this paragraph.]
IN the annals of men, individuals have not been lacking who conspicuously devoted their lives to the socio-religious reform of their connected peoples. We find them in every epoch and in all lands. In India, there lived those who transmitted to the world the Vedas, and there was also the great Gautama Buddha; China had its Confucius; the Avesta was produced in Iran. Babylonia gave to the world one of the greatest reformers, the Prophet Abraham (not to speak of such of his ancestors as Enoch and Noah about whom we have very scanty information). The Jewish people may rightly be proud of a long series of reformers: Moses, Samuel, David, Solomon, and Jesus among others.Read more...
Inducement towards the Recitation of some Special verses and Surah of the Noble Qur'an
1009. Abu Sa`id Ar-Rafi` bin Al-Mu`alla (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I teach you the greatest Surah in the Qur'an before you leave the mosque?'' Then he (PBUH), took me by the hand, and when we were about to step out, I reminded him of his promise to teach me the greatest Surah in the Qur'an. He (PBUH) said, "It is `Alhamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) which is As-Sab` Al-Mathani (i.e., the seven oft-repeated Ayat) and the Great Qur'an which is given to me.''
Commentary: Allah the Almighty says:
"And indeed, We have bestowed upon you seven of Al-Mathani (the seven repeatedly recited Ayat), (i.e., Surat Al-Fatihah) and the Grand Qur'an.'' (15:87).
This Hadith is an elaboration of the Quranic Ayah quoted above. The Prophet (PBUH) held that As-Sab` Al-Mathani is Surat Al-Fatihah (the Opening Chapter) because these seven Ayat are recited not only in every Salat but in every Rak`ah of every Salat for the reason that no Salat is valid without the recitation of this Surah, as is evident from the saying of the Prophet (PBUH): "The Salat of that person who has not recited Surat Al-Fatihah is void.'' It has also been regarded as the greatest Surah of the Qur'an as it covers all the objects of the Qur'an and is a condensation of all the subjects which have been discussed in detail in its other Surah. It includes the belief in the Tauhid (the belief in the Oneness of Allah)), the worship of Allah, the Day of Resurrection, promise (of Jannah) and warning (against Hell-fire), instances of the pious and impious people of the past communities, and the lessons their conduct has for others. Abu Dawud and At-Tirmidhi have reported a Hadith in which the Messenger of Allah (PBUH) said: "Al-hamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) is Umm-ul-Qur'an that is its origin, basis and essence".
1010. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported about Surat Al-Ikhlas (Chapter 112): The Messenger of Allah (PBUH) said, "By Him in Whose Hand my soul is, it is equivalent to one-third of the Qur'an.''
According to another version, he (PBUH) said to his Companions, "Is anyone of you incapable of reciting one-third of the Qur'an in one night?'' They considered it burdensome and said: "O Messenger of Allah, which of us can afford to do that?'' He (PBUH) said, "Surat Al-Ikhlas [Say: He is Allah (the) One] is equivalent to one-third of the Qur'an.''
Commentary: One reading of Surat Al-Ikhlas has return and reward equal to the recitation of one-third of the Qur'an. This Surah mentions the Oneness of Allah. This is enough to make one realize how much Allah (SWT) likes the recitation and remembrance of His Oneness. This is the reason, He has declared Shirk (polytheism) an absolutely unpardonable sin.
1011. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man heard another reciting Surat Al-Ikhlas repeatedly. The next morning he came to the Messenger of Allah (PBUH) and informed him about it as if he considered it to be of little reward. On that the Messenger of Allah (PBUH) said, "By Him in Whose Hand my soul is, this Surah is equal to one-third of the Qur'an.''
Commentary: "Yataqalluha'' means he thought that its recitation had no special merits. The Prophet (PBUH) clarified his misunderstanding by elucidating its eminence.
1012. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Surat Ikhlas is equivalent to one-third of the Qur'an.''
1013. Anas (May Allah be pleased with him) reported: A man said: "O Messenger of Allah! I love Surat-Al-Ikhlas [Say: He is Allah, (the) One].'' He (PBUH) said, "Your love for it will admit you to Jannah.''
Commentary: Some scholars have highlighted the eminence of Surat Al-Ikhlas by saying that it comprises the whole discipline of Tauhid. This Surat deals with Tauhid. Many other reasons have also been given for its great eminence by Muslim scholars.
1014. `Uqbah bin `Amir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Do you not know that last night certain Ayat were revealed the like of which there is no precedence. They are: `Say: I seek refuge with (Allah) the Rubb of the daybreak' (Surah 113), and `Say: I seek refuge with (Allah) the Rubb of mankind' (Surah 114).''
Commentary: "Alam tara'' means "Have not you seen?'' or "Are you not aware?''
"There is no precedence'' means that there is no other complete Surat in the Qur'an on this subject, except these two. For this reason these two Surat are called (Al-Mu`awwidhatain) which means two Surat which we use to seek Allah's protection.
1015. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah's protection and left everything besides them.
Commentary: Like men, jinns have also good and bad elements among them. Almighty Allah has endowed them with such power that if they want they can, with the Will of Allah, harm human beings. This is the reason mischievous jinns harm people. Similarly, influence of the evil eye is also true. What it means is that if a person looks at someone with greed and envy, the evil effects of his look will reach the person viewed, and because of that he has to suffer some loss or trouble or accident. For this reason, the Prophet (PBUH) would seek the protection of Allah against the jinns and the evil eye and pray in his own words for it, saying: "I seek Your protection against jinns and evil eyes of the people.'' After the revelation of the Surah Al-Falaq and An-Nas (last two Surah of the Quran) he started reciting them because these were revealed for this purpose. These Surah are also called "Al-Mu`awwidhatain'' which mean two Surah which provide protection. It is, therefore, very useful to seek the protection of Allah by reciting them.
1016. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "There is a Surah in the Qur'an which contains thirty Ayat which kept interceding for a man until his sins are forgiven. This Surah is `Blessed is He in Whose Hand is the dominion.' (Surat Al-Mulk 67).''
[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith means that on the Day of Resurrection this Surah will intercede with Allah for the forgiveness of its reciter. This Hadith has been narrated (in Arabic) in the past tense because, like the past indefinite, its occurrence is definite and not open to inquiry. At some places, however, it has also been narrated in the present tense.
1017. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him.''
[Al-Bukhari and Muslim].
Commentary: "Suffice him'' here means that he will be protected from the evils. Its another meaning is that these two Ayat will take the place of Tahajjud (optional prayer in the late hours of the night). Imam An-Nawawi has cited the latter meaning.
1018. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "Do not turn your houses into graveyards. Satan runs away from the house in which Surat Al-Baqarah is recited.''
Commentary: This Hadith instructs us not to turn our homes into the like of a graveyard through the negligence of reciting the Qur'an in them. It also points out the excellence of Surat Al-Baqarah, which when recited, will certainly keep the devil away.
1019. Ubayy bin Ka`b (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Abu Mundhir! Do you know which Ayah in Allah's Book is the greatest?'' I replied: "It is `Allah la ilaha illa Huwal-Haiyul-Qayum (Allah! none has the right to be worshipped but He, the Ever Living...)'.'' (2:256) Thereupon he (PBUH) patted me in the chest and said, "Rejoice by this knowledge, O Abu Mundhir!''
Commentary: The words cited in the Hadith occur at the beginning of Ayat-ul-Kursi (No. 256 of Surat Al-Baqarah of the Qur'an). The merits mentioned in the Hadith are for the whole Ayah. Ayat-ul-Kursi mentions the Majestic Attributes and Mighty Powers of Allah and is, therefore, very meritorious.
"Rejoice by this knowledge'' means "May this knowledge be a source of respect, honour and benefit to you.'' And knowledge here stands for the knowledge of the Qur'an and Hadith which is certainly a means of success in this world and the Hereafter.
1020. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) put me in charge of charity of Ramadan (Sadaqat-ul-Fitr). Somebody came to me and began to take away some food-stuff. I caught him and said, "I must take you to the Messenger of Allah (PBUH).'' He said, "I am a needy man with a large family, and so I have a pressing need.'' I let him go. When I saw the Messenger of Allah (PBUH) next morning, he asked me, "O Abu Hurairah! What did your captive do last night?'' I said, "O Messenger of Allah! He complained of a pressing need and a big family. I felt pity for him so I let him go.'' He (PBUH) said, "He told you a lie and he will return.'' I was sure, according to the saying of the Messenger of Allah (PBUH) that he would return. I waited for him. He sneaked up again and began to steal food-stuff from the Sadaqah. I caught him and said; "I must take you to the Messenger of Allah (PBUH).'' He said, "Let go of me, I am a needy man. I have to bear the expenses of a big family. I will not come back.'' So I took pity on him and let him go. I went at dawn to the Messenger of Allah (PBUH) who asked me, "O Abu Hurairah! What did your captive do last night?'' I replied, "O Messenger of Allah! He complained of a pressing want and the burden of a big family. I took pity on him and so I let him go.'' He (PBUH) said, "He told you a lie and he will return.'' (That man) came again to steal the food-stuff. I arrested him and said, "I must take you to the Messenger of Allah (PBUH), and this is the last of three times. You promised that you would not come again but you did.'' He said, "Let go of me, I shall teach you some words with which Allah may benefit you.'' I asked, "What are those words?'' He replied, "When you go to bed, recite Ayat-ul-Kursi (2:255) for there will be a guardian appointed over you from Allah, and Satan will not be able to approach you till morning.'' So I let him go. Next morning the Messenger of Allah (PBUH) asked me, "What did your prisoner do last night.'' I answered, "He promised to teach me some words which he claimed will benefit me before Allah. So I let him go.'' The Messenger of Allah (PBUH) asked, "What are those words that he taught you?'' I said, "He told me: `When you go to bed, recite Ayat-ul-Kursi from the beginning to the end i.e.,[ Allah! none has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi encompasses the heavens and the earth, and preserving them does not fatigue Him. And He is the Most High, the Most Great].' (2:255). He added: `By reciting it, there will be a guardian appointed over you from Allah who will protect you during the night, and Satan will not be able to come near you until morning'.'' The Messenger of Allah (PBUH) said, "Verily, he has told you the truth though he is a liar. O Abu Hurairah! Do you know with whom you were speaking for the last three nights?'' I said, "No.'' He (PBUH) said, "He was Shaitan (Satan).''
Commentary: This Hadith tells us the excellence of Ayat-ul-Kursi and the importance of reciting it before going to bed.
1021. Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Whoever commits to memory the first ten Ayat of the Surat Al-Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist).''
In another narration, the Messenger of Allah (PBUH) said: "(Whoever commits to memory) the last ten Ayat of Surat Al-Kahf, he will be protected from (the trial of) Ad-Dajjal (Antichrist).''
Commentary: Ad-Dajjal will appear sometime before Yaum-ul-Qiyamah. Allah, the Almighty will give him some supernatural powers the manifestation of which will shake the faith of many people. For this reason, this will be a serious trial. All Prophets warned their people against him. Our Prophet (PBUH) also warned us against him and ordered us to guard ourselves from it and strictly advised us to seek Refuge of Allah against it. This Hadith tells us the way to save ourselves from Ad-Dajjal. The recitation of the first or the last ten Ayat of Surat Al-Kahf, in the morning and evening, is very useful for this purpose. Sheikh Al-Albani has, however, regarded the last ten Ayat probably and the first ten Ayat surely effective against this mischief.
1022. Ibn `Abbas (May Allah be pleased with them) reported: While Jibril (Gabriel) was sitting with the Messenger of Allah (PBUH), he heard a sound above him. He lifted his head, and said: "This is a gate which has been opened in heaven today. It was never opened before.'' Then an angel descended through it, he said: "This is an angel who has come down to earth. He never came down before.'' He sent greetings and said: "Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihah-til-Kitab (Surat Al-Fatihah), and the concluding Ayat of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contains.''
Commentary: This Hadith tells the excellence of the last Ayat of Surat Al-Baqarah. (That is from Amanar-Rasul to the end of the Surah). Any one who recites these Ayat with a sincere heart will receive guidance, forgiveness and bliss in this life and in the Hereafter.