LOVING ALLAH & THE HOLY PROPHET Salla Allahu ta’ala’alayhi wa sallam

Say, “If your fathers, and your sons, and your brothers, and your wives, and your tribe, and your acquired wealth, and the trade in which you fear a loss, and the houses of your liking – if all these are dearer to you than Allah and His Noble Messenger and fighting in His way, then wait until Allah brings about His command; and Allah does not guide the sinful.” [Taubah 9:24]

ق لۡ إِن كَانَ ءَابَآ ؤ كمۡ وَأَبۡنَآ ؤ ڪمۡ وَإِخۡوَٳ ن كمۡ وَأَزۡوَٳ ج كمۡ
وَعَشِيرَ ت كمۡ وَأَمۡوَٳ ل ٱقۡتَرَفۡ ت موهَا وَتِجَٰرَةً۬ تَخۡشَوۡنَ
كَسَادَهَا وَمَسَٰكِ ن تَرۡضَوۡنَهَآ أَحَبَّ إِلَيۡڪ م مّنَ ٱلِّلَِّ
وَرَ سولِهِ وَجِهَا د فِى سَبِيلِهِ فَتَرَبَّ صو ا حَتَّىٰ يَأۡتِىَ
ٱلِّلَّ بِأَمۡرِهِ وَٱلِّلَّ يَ دِۡۡى ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ

The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam said, “Whoever possesses the following three qualities will have the sweetness of faith: (1). The one to whom Allah and His Apostle become dearer than anything else. (2). Who loves a person and he loves him only for Allah’s sake. (3). Who hates to revert to disbelief as he hates to be thrown into the fire.” 6

The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam said “None of you will have faith till he loves me more than his father, his children and all mankind.” 7

The above verse from the Holy Qur’an and 2 narrations testify that just the proclamation of faith is not useful, unless a person truly loves Allah, and His beloved Apostle Salla Allahu ta’ala’alayhi wa sallam.

LOVE FOR THE SAKE OF ALLAH, HATE FOR THE SAKE OF ALLAH

O People who Believe! Whoever among you reneges from his religion, so Allah will soon bring a people who are His beloved ones and Allah is their beloved, lenient with the Muslims and stern towards disbelievers – they will strive in Allah’s cause, and not fear the criticism of any accuser; this is Allah’s munificence, He may give to whomever He wills; and Allah is the Most Capable, the All Knowing. [Maidah 5:54]

يَٰٓأَ ي اَۡ ٱلَّذِينَ ءَامَ نو ا مَن يَرۡتَدَّ مِن كمۡ عَن دِينِهِ فَسَوۡفَ
يَأۡتِى ٱلِّلَّ بِقَوۡ م يحِ ب مۡ وَ يحِ بونَ ه أَذِلَّ ة عَلَى ٱلۡ مؤۡمِنِينَ
أَعِزَّ ة عَلَى ٱلۡكَٰفِرِينَ يجَٰهِ دونَ فِى سَبِيلِ ٱلِّلَِّ وَ يَخَاف ونَ لَوۡمَةَ ٮ م ذَٳلِكَ فَضۡ ل ٱلِّلَِّ يؤۡتِيهِ مَن يَشَآ ء وَٱلِّلَّ وَٳسِ ع عَلِي م

See O dear Muslims! Whom does Allah the Supreme love? It is those Muslims who are soft-hearted towards their Muslim brothers, and stern with the disbelievers. And who do you think knows more than Allah? Read the following 2 Hadith to understand that the best of deeds in Allah’s sight are to have love for His sake, and to hate for His sake!

The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam said, “ The best of the actions is to love for the sake of Allah and to hate for the sake of Allah.” 8

The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam said, “ The most beloved of deeds in the sight of Allah is to love for the sake of Allah and to hate for the sake of Allah.” 9

And reflect on this Hadith, that defines the requirement of having perfect faith!

The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam said, “If anyone loves for Allah’s sake, hates for Allah’s sake, gives for Allah’s sake and withholds for Allah’s sake, he will have perfect faith.10

And the following 2 Hadith teach you how to maintain your faith (have the strongest link):-

The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam said, “The strongest link in faith is to have good relations only for the sake of Allah, and to have love only for the sake of Allah and hatred only for the sake of Allah.11

The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam said, “The strongest link in faith is to love only for the sake of Allah and hate only for the sake of Allah.” 12

Observe that loving for the sake of Allah, and hating for the sake of Allah is classified as the best of deeds – superior to prayers, pilgrimage, charity, fasting and even jihad – for all these cannot be properly achieved without firm faith, that depends on the above rules. Read the rest of this entry »

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Buy and Sale

Sayyiduna Abu Hurayra (radi Allahu anhu) reported from the Glorious Messenger (sallal laahu alaihi wasallam) who said: “The two (seller and buyer) must not part away except by mutual consent.” (Abu Da’ood)

Sale is contracted by a declaration and acceptance expressed unequivocally in words or in expressions conveying the same meaning. The acceptance may be deferred until the breaking up of the meeting whether the declaration be made personally or by letter or message. An offer made by the purchaser cannot be restricted by the seller or to any particular parts of the goods. A little deviation from the offer or acceptance will not make the sale complete. A sale may be entered into either for ready money or for payment within a fixed time. Gains may be sold for other gains of different species.

There are four kinds of sale:

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Usury and Interest

The Holy Quraan says: “Believers! Fear Allah and waive what remains outstanding of usury, if you are truly believers. If you do not, then take notice that you are at war with Allah and His Messenger (sallal laahu alaihi wasallam). If you repent, you may have only your principal loans, neither inflicting nor suffering injustice.” (2: 278,279)

The Quraanic verse is clear in requiring a lender to get back only what he has advanced. (It takes into account all usury, regardless of the extent; whether nominal or exorbitant.) The Holy Prophet of Islam (sallal laahu alaihi wasallam) has disapproved of selling two measures of low quality dates for one measure of high quality dates, because he considered that as usury. He told his companions to do each transaction separately for cash, so that there is no element of usury in the deal.

Usury means an addition over and above the principal thing lent. In other words, it is excess, according to legal standard of measurement and weight, in one of two homogenous articles in which such excess is stipulated as an obligatory obligation on one of the contracting parties. Usury includes all kinds of interest whether the rate is high or low and whether the interest is or not added to the principal sum after fixed periods.

The following are, therefore, the ingredients of usurious transactions:

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Unlawful Food

“The great principle for knowing what is lawful and unlawful food is that what the Holy Quraan and Hadith prohibited is unlawful and what is besides that is lawful”. There are certain things, which have not been expressly permitted or prohibited.  These are doubtful things. These are considered as Mubah or simply lawful. There are two things introduced by jurists between lawful and unlawful things: One is Mubah, near the lawful things and the other is Makrooh, near the unlawful things, but nevertheless lawful. The abominable things being near the unlawful things should be avoided as far as possible by pious Muslims, as none should even go to the neighbourhood of the places of destruction or epidemics. In that case, there is but little space to fall into illegality. The pious Muslims should not go even to the borderline of illegality. The Mubah things are lawful and can be taken if constitution and climate permit.

The effect of food and drink upon the body and temperaments is wonderful. The medical men therefore prescribe special diets for patients, so that indiscriminate diet may not injure the body. Different things have got different properties for different uses according to the requirements of men, and they have naturally got different effect on body. As soundness of mind depends on soundness of body, therefore food and drink may be said to be one of the principal causes, which lead a man to vice, and virtue. The control of food and drink is the control of the vices and promotion of virtues.

Almighty Allah and His Messenger (sallal laahu alaihi wasallam) therefore prescribed such food for men as are conducive to them from a temporal and religious point of view. This is also the reason why lawful food, unlawfully acquired, has been made unlawful as it greatly affects the moral tendency of a man.

The Holy Quraan and Hadith have expressly prohibited the following foods and things:

  1. Food on which Allah’s Name is not taken or meat of a lawful animal or bird which is not slaughtered in the Name of Allah. The Holy Quraan says: And don’t eat of that on which Allah’s Name has not been mentioned. That is surely a transgression. (6:122)
  2. Everything which is offered to idols.
  3. All animals, which die of themselves without slaughter in the Name of Allah. These include also animals strangled to death, or beaten to death, or killed by a fall, or attacked by horns and killed, or torn to death by beasts.
  4. All bloods flowing.
  5. All beasts and birds of prey; all quadrupeds that seize prey with teeth, and all birds which seize it with talons, viz., foxes, hyenas, elephants, weasels, kites, crows, raven, crocodiles, insects, domestic asses, mules, swines, and men.
  6. All unclean things repugnant to health and morality, viz., dogs, cats, mules, horses, asses, lizards, swines, etc.

In support of these, the following Quraanic verses are quoted: Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other than Allah has been invoked, and the strangled animal, and that beaten to death, and that killed by a fall, and that killed by being smitten with horn, and that which wild beasts have eaten except what you slaughter. (5: 3)

There is a reservation in case of extreme necessity, such as possibilities of death for want of food. In that circumstance, a small quantity of unlawful things, which can barely save life, becomes lawful. The Holy Quraan says: “But whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him.” (2: 173)

It so happens sometimes that the food is being served and suddenly some stranger or guest enters. The master of the house invites the newcomer to join. If the master does not invite the stranger, it is considered a very bad manner. Invitation to a Muslim brother to food is a virtuous thing, but this invitation should not be for the name’s sake. This is also a custom these days that the stranger who is invited to join the food says: “No thanks!” or say “Bismillah”. The scholars have prevented us not to say that. Anybody who is invited to join food should say, “May Allah bless you with abundance in food.”

If a man is too hungry to go out and ask the people to help him, in that case it is abiding on those persons who know his condition to provide him with food. If the man dies of hunger, the persons who knew his condition but did not give him food, would be answerable to Almighty Allah.

Sayyidah Ayesha (radi Allahu anha) asked Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) what were the things, which we cannot refuse to others. He said: “Water, salt and fire.” She said: “O Allah’s Apostle (sallal laahu alaihi wasallam)! Why can’t we refuse salt and fire to others?” He said: One who gives others a share in his fire, it is as if he has given in Sadaqa the entire stuff cooked on that fire, and he who gives others a share in his salt, it is as if he has given in Sadaqa the complete dish processed with that salt; and he who quenches the thirst of a Muslim at a place where water is not available, it is as if he resurrects a dead. (Ibn-e-Majah)

Sayyiduna Abu Waqed Laithi (radi Allahu anhu) reported that the Holy Prophet (sallal laahu alaihi wasallam) came to Madina and they had liking for humps of camels and for cutting the tails of sheep. He said: “What is taken off from animals while they are alive is a dead thing. It shall not be taken” (Tirmidi, Abu Da’ood)

Lawful Foods

There are three kinds of things which are generally consumed by men, viz.

  1. things of mines,
  2. vegetables and crops grown from the earth, and
  3. animals.

The first two kinds are lawful except what is injurious to health, life and intelligence. Intoxicating drugs cause harm to intelligence and are, therefore, unlawful. Poisonous plants are injurious to life and they are, therefore, unlawful.

Among lawful things, there should be some sort of discrimination for the sake of health according to taste and repugnance. Anything distasteful or repugnant to nature should not be eaten, as it may injure health although the thing to be taken is lawful. This version finds corroboration with The Holy Quraan: “O People! Eat the lawful and good things out of what is in the earth.” (2:57)

Imam Maalik (alaihir rahmah) and others hold that all aquatic animals are lawful except sea-dog and sea-hog. Imam Shafi’i (alaihir rahmah) maintains that all aquatic animals are lawful without discrimination. Imam-e-A’zam Abu Hanifa (alaihir rahmah) holds that fish, which die by accident and float, are lawful but abominable. Sayyiduna Abu Zubair (radi Allahu anhu) reported from Sayyiduna Jaabir (radi Allahu anhu) who said that the Messenger of Allah (sallal laahu alaihi wasallam) said: “Eat what the sea throws up (fish) and is left by the tide, and don’t eat what dies therein and floats.” (Abu Da’ood, Ibn-e-Majah)

Sayyiduna Abdullah Ibn-e-Abbas (radi Allahu anhuma) reported that the pre-Islamic Arabs used to eat some things and leave other things out of dislike. Then, Allah sent His Messenger (sallal laahu alaihi wasallam) and sent down His Book and made lawful His lawful things and made unlawful his unlawful things. Whatever He made lawful is lawful and whatever He made unlawful is unlawful, and whatever He remained silent is allowable. He recited, “O Say: I don’t find any thing prohibited in what was revealed to me for an eater except what dies of itself.” (The Quraan, 6:146)

BEGGING

Islam finds poverty repugnant and does not allow its followers to accept it as a matter of fact, but requires them to take positive action to stamp it out.

Begging is a nuisance for prevention of which the modern societies are trying to promulgate enactment. The Prophet of Islam (sallal laahu alaihi wasallam) promulgated the sound policy in this matter, which has baffled the most fertile brains of the world.  He made it unlawful except in case of deserving persons. At the same time he left instructions to the rich not to return a beggar. The Holy Quraan says: “As for a beggar, don’t drive him.” (93:10)

As a general rule, begging is unlawful in Islam for the following reasons:

  1. By begging, a man loses reliance upon Almighty Allah and complains indirectly against Almighty Allah gifts which are interwoven in his very person and all around the universe. Instead of turning to Almighty Allah for assistance and help, he turns towards men. Therefore, The Holy Quraan says: “And He will give him provision from whence he thinks not; and whoever trusts in Allah He is sufficient for him.” (65:3)
  2. By begging, the beggar lowers himself before his fellow creatures and brings himself in contemptible estimation of the people.
  3. By begging, the beggar gives uneasy trouble to one begged. The latter feels annoyance and is put between two horns of a dilemma to pay or not to pay. If alms are paid, there is loss in property, and if not paid, there is loss in fame and fear of Almighty Allah.

Sayyiduna Zubair Bin Awam (radi Allahu anhu) reported that the Glorious Prophet Allah (sallal laahu alaihi wasallam) said: That one of you takes his rope and then comes with a load of wood upon his back and sells it is better than to beg of men whether they give or reject him. (Bukhari)

Sayyiduna Qabisah Bin Makhareq (radi Allahu anhu) reported: I became surety for a debt and came to the Messenger of Allah (sallal laahu alaihi wasallam) to ask him about it. He said, Wait till Zakaah comes to us, and then we shall order something thereof for you. Then he said, O Dear Qabisah! Surely begging is not lawful except for one of these three reasons  a man who becomes surety for a debt; it then becomes lawful for him to beg till he gets it, after which he shall withhold; a man having met with a misfortune which has ruined his property it is lawful for him to beg till it enables him to get livelihood (or he said means of livelihood); and a man who meets with dire necessity, till three men of understanding of his tribe stand up (and say): Dire necessity afflicted such one- it is lawful for him to beg till he finds means for livelihood. O Qabisah! What is besides these in begging is unlawful and its owner eats unlawful things. (Muslim)

Sayyiduna Abdullah Ibn-e-Omar (radi Allahu anhuma) reported that Allah’s Messenger (sallal laahu alaihi wasallam) said while he was on the pulpit speaking about charity and refraining from begging: “The upper hand is better than the lower, and the upper hand is that which gives and the lower is that which begs.” (Agreed)


Sayyiduna Samorah Bin Jundub (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: Whoso begs of men having sufficient means will come on the Resurrection Day with his begging as scratch wounds or bruises on his face. It was questioned: O Messenger of Allah (sallal laahu alaihi wasallam)! What is sufficient for him? He said: Fifty Dirhams or their price in gold. (Abu Da’ood, Ibn-e-Majah, Nisai)

SHAKING HANDS

The people of Yemen called on the Glorious Prophet of Allah (sallal laahu alaihi wasallam) and introduced for the first time the custom of shaking hands. (Abu Da’ood) The Sahabah accepted this custom so extensively that Sayyiduna Anas bin Maalik (radi Allahu anhu) applied perfume in his hands only to shake hands with his friends. (Adaabul-Mufrad)

Sayyiduna Bara Bin Aazib (radi Allahu anhu) reported that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: When two Muslims shake hands with each other, they are pardoned of their sins before they separate.  (Ibne-Maja)

Sayyiduna Salmaan (radi Allahu anhu) reported that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: When a Muslim meets his Muslim brother and shakes hand, their sins fall down like the dry leaves from a tree during a storm, and their sins are forgiven even if these are equal to the foams of ocean.  (Tabraani)

Sayyiduna Qatada (radi Allahu anhu) reported: I asked Anas (radi Allahu anhu), Was it a custom of the companions of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) to shake hands with one another? He said, Yes. (Bukhari)

According to authentic reports, the Beloved Habeeb (sallal laahu alaihi wasallam) never shook hands with any woman who was not his wife or a close relative. Although there is no Hadith, which describes shaking hands with women as forbidden, the Holy Prophet’s (sallal laahu alaihi wasallam) example should be the one for us to follow. One is highly encouraged to avoid shaking hands with members of the opposite sex.

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