The end cry of the righteous

Allah Subhanuhu wa-T'ala says in the Holy Quran:

إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ فِي جَنَّاتِ النَّعِيمِ

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ

Surely those who believe (in the truths revealed in the Book) and do righteous deeds their Lord will guide them aright because of their faith. Rivers shall flow beneath them in the Gardens of Bliss. Their cry in it will be: 'Glory be to You, Our Lord!', and their greeting: 'Peace!'; and their cry will always end with: 'All praise be to Allah, the Lord of the universe. (10:9-10)

The sequence of ideas presented here is quite significant because answers have been systematically provided to a number of highly relevant basic questions. Let us look at these answers in their sequence. Why will the righteous enter Paradise? The answer is: because they have followed the straight way in their worldly life. That is, in all matters and in every walk of life, in all affairs relating to the personal or collective life they have been righteous and have abstained from false ways.
This gives rise to another question: how were the righteous able to obtain a criterion that would enable them to distinguish, at every turn and crossroad of life, between right and wrong, between good and evil, between fair and unfair? And how did they come to have the strength to adhere to what is right and avoid what is wrong? All this, of course, came from their Lord Who bestowed upon them both the guidance which they needed to know the right way and the succour required to follow it. In answer to why their Lord bestowed upon them this guidance and succour, we are reminded that all this was in consideration for their faith.
It is also made clear that this reward is not in lieu of merely a verbal profession to faith, a profession that is no more than a formal acceptance of certain propositions. Rather, the reward is in consideration for a faith that became the moving spirit of a believer's character and personality, the force that led him lo righteous deeds and conduct. We can observe in our own physical lives that a person's survival, state of health, level of energy, and joy of living all depend upon sustenance from the right kind of food. This food, once digested, provides blood to the veins and arteries, provides energy to the whole body and enables the different limbs to function properly.
The same holds true of man's success in the moral domain. It is sound beliefs which ensure that he will have the correct outlook, sound orientation and right behaviour that will ultimately lead to his success. Such results, however, do not ensue from that kind of believing which either consists of a mere profession to faith, or is confined to some obscure corner of man's head or heart. The wholesome results mentioned above can only be produced by a faith which deeply permeates man's entire being, shaping his mental outlook, even becoming his instinct; a faith which is fully reflected in his character, conduct and outlook on life. We have just noted the importance of food. We know that the person who, in spite of eating remains like one who has not partaken of any food, would not be able to enjoy the healthy results that are the lot of the person who has fully assimilated what he ate. How can it be conceived that it would be different in the moral domain of human life? How can it be that he who remains, even after believing, like the one who does not believe, will derive the benefit and receive the reward meant for those whose believing leads to righteous living?

"...their cry will always end with: 'All praise be to Allah, the Lord of the universe."

This should remove any misconceptions about Paradise which seem to have been formed by some people of frail understanding. Subtly, the verse suggests that when people are admitted to Paradise, they will not instantly pounce upon the objects of their desire as the starved and hungry are wont to do when they observe food. Nor will they frantically go about giving vent to their lusts, impatiently demanding their cherished objects of enjoyment - beautiful women, wine, dissolute singing and music.
The fact is that the men of faith and righteousness who are admitted to Paradise will be those who, during their life in the world, have embellished their lives with sublime ideas and noble deeds, who have refined their emotions, who have oriented their desires in the right direction, and who have purified their conduct and character. Thus, the nobility which they have developed in their personalities will shine in even greater splendour when they set their feet in the pure and clean environment of Paradise. Those same traits which characterized their behaviour in the world will appear with even greater lustre.
The favourite occupation of such people in Paradise will be the same as during their life on the earth - to celebrate the praise of God. Likewise, their relationships in Paradise will be imbued with feelings of mutual harmony and concern for each other's well-being as had been the case in this world.
(Tafheemul Quran)

Gheebah (Backbiting)

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.

(Tafheemul Quran)

Invasion of Paganism into Monotheism by Materialism

 

Invasion of Paganism into Monotheism by Materialism


About 3500 years ago, the Pharaoh of Egypt had declared himself Lord, ruling his nation as if life and death were in his hands. There were people in Egypt, mostly the Israelites, who believed in One God, but were made slaves and severely persecuted to the extent that their boys were killed as they were born. The land was also filled with magicians and witchcraft was the fashion of the day. Paganism was prevalent including the cow worship.

Centuries have passed since the Pharaohs ruled Egypt and much has changed. The scientific and technological advancements have made us live luxuriously in many ways.  Many in America believe in One God, live in prosperity and are far removed from the like of the persecutions of the Pharaohs of the past. At the same time, magic and witchcraft still exist in the American life, but in ways which are very different from the time of the Pharaohs. An example of such presence can be seen in the Harry Potter books and paraphernalia. Paganism also has its presence, for example, in the customs of Halloween. The Holy scriptures acknowledge existence of magic, but forbid its practice.

"Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead." (Deuteronomy 18:10-11)

The story of Prophet Moses’ encounter with the magicians appears in several places in the Holy Scriptures. Below is one such narration:

Moses said: "O Pharaoh! I am an apostle from the Lord of the worlds,- One for whom it is right to say nothing but truth about God. Now have I come unto you (people), from your Lord, with a clear (Sign): So let the Children of Israel depart along with me." (Pharaoh) said: "If indeed thou hast come with a Sign, show it forth,- if thou
tells the truth." Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to
see)! And he drew out his hand, and behold! it was white to all beholders! Said the Chiefs of the people of Pharaoh: "This is indeed a sorcerer well-versed. "His plan is to get you out of your land: then what is it ye counsel?" They said: "Keep him and his brother in suspense (for a while); and send to the cities men to collect- And bring up to thee all (our) sorcerers well-versed."
So there came the sorcerers to Pharaoh: They said, "of course we shall have
a (suitable) reward if we win!" He said: "Yea, (and more),- for ye shall in that case be (raised to posts) nearest (to my person)." They said: "O Moses! wilt thou throw (first), or shall we have the (first) throw?" Said Moses: "Throw ye (first)." So when they threw, they bewitched the eyes of the people, and struck terror into them: for they showed a great (feat of) magic. We put it into Moses' mind by inspiration: "Throw (now) thy rod":and behold!  it swallows up straight away all the falsehoods which they fake!
Thus truth was confirmed, and all that they did was made of no effect. So the (great ones) were vanquished there and then, and were made to look small. But the sorcerers fell down prostrate in adoration. Saying: "We believe in the Lord of the Worlds,- "The Lord of Moses and Aaron."
Said Pharaoh: "Believe ye in Him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences). Be sure I will cut off your hands and your feet on apposite sides, and I will cause you all to die on the cross." They said: "For us, We are but sent back unto our Lord: "But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto thee as those who bow to thy will! (The Holy Quran, 7:104-126)

Moses exposed the falsehood of the sorcerers. The sorcerers repented, gave up magic and became true believers of the God Almighty. Can the same happen with the makers of Harry Potter? The books are in effect promoters of paganism. They glorify magic and paganism while non-magical people, called Muggles, are despised and portrayed as boring, narrow-minded, and paranoid of magic. Not surprisingly, the main characters in the story have few noble qualities; they lie with impunity, use profanity, don't respect their elders, break rules regularly, and are unrepentant. And for all these qualities and more, the books are popular and are having an effect. Children have also gone crazy over Harry Potter memorabilia, surrounding themselves with Harry Potter T-shirts, posters, toys, costumes, wands, hats, etc.
Welcome to the world of materialism and paganism, where superstitions and the occult reign supreme in the hearts and minds of people, and where the twin forces have forged an "alliance of the willing" that is doing its "magic" on a global scale. This alliance however is not limited to Harry Potter books.
Halloween has been tied to pagans, like the Druids. Samhain was the name of the Druid god of the dead. The Druids were a religious order amongst the Celts. On October 31st they would try to appease their lord of death. These Druids also believed that witches rode on broom sticks and that ghosts were the cause of supernatural occurrences. The belief was that on the eve of the Celtic New Year (which for them was October 31), the souls of the dead people roamed the land of the living. The Devil, spirits and witches were also believed to be moving about and at the height of their power.
Halloween activities have found their roots in almost every walk of life. Driving around neighborhoods shows a large number of homes with Halloween displays. School teachers hold special Halloween parties. There may not be a single store, office or institution left without a display of Halloween. The entire nation appears to be celebrating Halloween. It is, therefore, not difficult to conclude that those who believe in monotheism are also participating in these activities. I leave it to the rabbis,  pastors and imams to give their verdicts based on the Holy Scriptures, but I do have to ask those who believe in One God to read the Ten Commandments just one more time, especially the phrase, “…for I the Lord your God am a jealous God …”
What did Moses do when he found his nation made a calf? What would Moses do if he were among us? Deeds have no value without Faith and yet Faith demands obedience in action. Satan did not say that he does not believe in God. He disobeyed God and became the lowest of the low!

by Ishaq Zahid
Oct 21, 2007

Note: Some text about Harry Potter is taken from Khalid Baig's article. Some text about Halloween is taken from www.soundvision.com article on Halloween.

The Angel of Mountains Was Ready to Crush

`Aishah (May Allah be pleased with her) reported: I asked the Prophet (PBUH) "Have you ever experienced a day harder than the day of the battle of Uhud?'' He replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the chiefs of Ta'if) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: `Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the mountains called me, greeted me and said: `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.''' But Messenger of Allah (PBUH) said, "I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship).''
[Al-Bukhari and Muslim]. Read more...

Chapter 262: Ascertainment of what one Hears and Narrates

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Chapter 262
Ascertainment of what one Hears and Narrates

Allah, the Exalted, says:

"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)

"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

 

1547. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "It is enough for a man to prove himself a liar when he goes on narrating whatever he hears.''
[Muslim].

Commentary:  We learn from this Hadith that it is not fair to accept everything one hears as true without verifying it. Nor it is right to communicate it to others because it is quite possible that what one has heard is untrue and by communicating it to others, he adds it to his own lies. It is, therefore, necessary that one should make sure that what he is communicating to others is true.

 

1548. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who relates from me something which he deems false is one of the liars.''
[Muslim]

Commentary:  In some of the narrations of this Hadith, the word used is "Kadhibain'' which means "two liars'' One is that person who tells a lie and attributes his statement to the Prophet (PBUH). The second is that person who conveys it to others. Thus, this Hadith has a stern warning for those `Ulama' and preachers who feel no hesitation in relating false and fabricated Ahadith.

 

1549. Asma' (May Allah be pleased with her) reported: A woman came to the Messenger of Allah (PBUH) and said: "I have a co-wife. "Is there any harm for me if I give her the false impression of getting something from my husband which he has not in fact given me?'' The Messenger of Allah (PBUH) said, "The one who creates a false impression of receiving what one has not been given is like one who wears two garments of falsehood.''
[Al-Bukhari and Muslim].

Commentary: Some people disguise themselves as pious to create a false impression of their piety; some put up the appearance of scholars to establish their scholarship; and some take to highly expensive clothes to give the impression of being rich. Since these things are fabricated and false, they constitute great sins. One should live as one really is. Similarly, the second wife should not invent false stories to give wrong impression of herself to the other wife. Nor should make false claims of greater love and attention of the husband only to incite the jealousy of the other one while the real position is far from that. In fact, even if this is so, she should not expose the weakness of the husband so that the feelings of his other wife are not injured.

Short Quotes

An Illuminating Lamp

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا" O Prophet! We have sent you as a witness, a bearer of good tidings and of warning, as a caller to Allah by His leave and as an illuminating lamp," [Qur'an (33:45 - 46)]