Al-Qur'an on Kindness to Parents

Kindness to Parents

By Aisha Stacey

In the name of Allāh, Most Gracious, Most Merciful.
All the praise and thanks is due to Allāh. Peace and blessings be upon His Messenger.

Description: Quranic injunctions on parents; the great respect Islam gives to mothers; and the good deeds one should keep doing after the death of their parents.

1. Duty and Devotion

Islam is a religion that stresses the qualities of mercy, tolerance and respect. Allah has ordained the good treatment of parents and warned us against treating them with disrespect. There are several verses in the Qur'an where kindness to parents is even coupled with the most important aspect of Islam, worshipping Allah alone. This indicates that being kind to parents, honouring and respecting them, is extremely important in the way of life that is Islam.

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.” [Al-Isra’, 17:23]

" We have enjoined on man kindness to parents: but if they (either of them) strive (to force) thee to join others with Me (in worship) which thou hast no knowledge, obey them not. Ye have (all) to return to me, and I will tell you (the truth) of all that ye did. " [Al-Ankabut, 29:8]

“We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam."” [Al-Ahqaf, 46:15]

No word of disrespect should be uttered toward a parent, or even a look of resentment or contempt. Honouring parents can be considered a form of worship if the intention is to please Almighty Allah by respecting His commands.

Allah continues this verse by reminding us that parents are deserving of kindness because they raised their children with gentleness and often made great sacrifices for their wellbeing. His use of the word wing invokes the image of a mother bird tenderly shielding her young and calls to mind the gentleness that parents have for their children.

“And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was small.’” [Al-Isra’, 17:24]

The love and mercy that emanates from the Most Merciful Allah is manifest in the kind treatment existing between parents and their children. Allah clearly prohibits the bad treatment of parents, and in another verse of the Qur'an He enjoins on us the need to show gratitude to Him, our Creator, as well as our parents. Again, Allah clearly links the rights owed to Him to the rights owed to parents.

“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.” [Luqman, 31:14]

Prophet Muhammad (Sallallāhu 'alaihi wa sallam) reinforced the duty to be kind to parents. A companion of the Prophet once asked him which of the many good deeds a man can do is the most loved by Allah. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) answered him by saying: “To offer the prayer in its proper time”. The companion then asked, “And what is next?” to which Prophet Muhammad (Sallallāhu 'alayhi wa sallam) replied, “To be good and dutiful to your parents…” [Sahih Al-Bukhari].The responsibility to be kind and good to parents comes right after the greatest duty in Islam, the prayer.

1.1.More than Goodness

The Arabic word that is used in the Qur'an and the narrations of Prophet Muhammad (Sallallāhu 'alaihi wa sallam) to denote this kindness to parents as bir, and more often than not, it is translated as goodness. However, as is the case with most Arabic words, a direct translation into English often fails to explain the true depth of meaning. Bir does not only mean goodness; it contains shades of meaning that indicate kindness, compassion, respect and even patience. Islam, the way of life, encompasses all these qualities, and Muslims must strive to model this behaviour in all dealings, particularly in the relationship between parents and children.

Parents care for and nurture their children their entire lives, but at one point this duty reverses, parents become old and feeble and in need of this care and nurturing themselves. The child is obligated to care for the parents by displaying all the qualities of bir and knowing that the reward for this is with Allah. The Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said: “If anyone possesses these three characteristics Allah will give him an easy death and bring him into His Paradise: gentleness towards the weak, affection towards parents, and kindness to slaves.” [Tirmidzi]

1.2.One Man’s Devotion

Abu Hurayrah (radiallāhu`anhu) was a close companion of Prophet Muhammad (Sallallāhu 'alayhi wa sallam); he is credited with remembering and transmitting many of the Prophets’ sayings. The life of Abu Hurayrah also contains many demonstrations of his love and devotion to his mother. When he first embraced Islam, no amount of pleading could convince his mother to do the same. Weeping and afraid, Abu Hurairah (radiallāhu`anhu) approached the Prophet (Sallallāhu 'alaihi wa sallam) and begged him to make supplication to Allah asking that his mother be guided. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) complied with this request and within a very short period of time Abu Hurairah’s mother uttered the words, “There is no God but Allah and Muhammad is his slave and Messenger”, thus embracing Islam.

Throughout his life, Abu Hurayrah (radiallāhu`anhu) remained kind and courteous to his mother. Whenever he wanted to leave home, he would stand at the door of her room and say, “Peace be on you, mother, and the mercy and blessings of Allah.” She would reply, “And on you be peace, my son, and the mercy and blessings of Allah.” He would also say, “May Allah have mercy on you as you cared for me when I was small,” to which she would reply, “May Allah have mercy on you as you delivered me from error when I was old.”

Abu Hurayrah (radiallāhu`anhu) always encouraged other people to be kind and good to their parents. One day he saw two men walking together and enquired of the younger one, “Who is this man to you?” to which the young man replied, “He is my father”. Abu Hurayrah (radiallāhu`anhu) advised him by saying, “Do not call him by his name, do not walk in front of him, and do not seat yourself before he does”.

This gentleness and affection between Abu Hurairah (radiallāhu`anhu) and his mother teaches us that mutual respect and love is a duty. A Muslim is obliged to show respect towards parents even if they are non-Muslim, and the greatest love he can show towards them is to supplicate to Allah in hope that they will be guided to Islam. At the time of the Prophet (Sallallāhu 'alaihi wa sallam), many of those who embraced Islam found that it conflicted with the beliefs and requests of their parents, but they were taught to be kind and to obey their parents, except if the parents demanded they disobey Allah.

“But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.” [Luqman, 31:15]

Being dutiful to parents, obeying them and treating them with kindness is embedded in the teachings of Islam, however obedience to Allah is always the first and foremost duty in Islam.

2. The Value of Motherhood: Paradise is at Her Feet

In several verses of the Qur'an, Allah makes clear that duty, kindness and gratitude towards parents is an essential part of Islam. However, women in Islam, particularly mothers, have been singled out for the upmost respect and devotion. Allah Himself tells of the hardships involved in motherhood.

“And we have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship...” [Luqman, 31:14]

In the time of Prophet Muhammad (Sallallāhu 'alayhi wa sallam), a man asked permission to go on a military expedition. The Prophet (Sallallāhu 'alaihi wa sallam) asked the man if he had a mother, when he replied yes, Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said, “Stay with her because Paradise lies beneath her feet”. [Ahmad, Al-Nasa’ie] What wonderful imagery these words invoke: Mothers and children gazing at each other with love and gratitude. Tiny hands closed within larger hands. A touch to the face in times of stress and illness, or the warmth of a loving mother’s voice. Images of mothers nurturing and caring for their children, in health or sickness, in good times, or trying times. Paradise lies at the feet of mothers; but what exactly do these words mean? Simply, the gates of Paradise are open for those who cherish and respect their mothers.

The role of the mother in the Islamic family is as equally important if not more as the role of the father, who is the provider and protector of his family. Not only does she go through both the joys and difficulties of pregnancy and giving birth, she dedicates the whole of her life to nurturing and caring for her children. It is her responsibility to raise and to educate them to be righteous and pious human beings. She cooks, cleans, nurtures and educates, she is also responsible for their spiritual, emotional and physical health and well-being. In return, children owe their mothers care, love, affection, respect and dutifulness. The task Allah assigned to mothers is large and sometimes overwhelming. Accordingly, the reward for a righteous mother is nothing less than Paradise and in this life, she is esteemed and honoured.

2.1.Who is Most Worthy of Good Companionship?

In a hadith of Prophet Muhammad (Sallallāhu 'alayhi wa sallam), a man came to the Prophet (Sallallāhu 'alaihi wa sallam) asking, ‘Who among the people is the most worthy of my good companionship? The Prophet (Sallallāhu 'alayhi wa sallam) said, your mother. The man said, ‘Then who?’ The Prophet (Sallallāhu 'alayhi wa sallam) said, then your mother. The man further asked, ‘Then who?’ The Prophet (Sallallāhu 'alayhi wa sallam) said, then your mother. The man asked again, ‘Then who?’ The Prophet (Sallallāhu 'alayhi wa sallam) replied, then your father. [Sahih Al-Bukhari, Sahih Muslim]

From only these two sayings of Prophet Muhammad (Sallallāhu 'alayhi wa sallam), we are able to understand the importance of mothers in Islam. However, in these days of materialism it is easy to forget that Allah obligated us to honour our parents, especially our mothers. Sometimes we find ourselves uttering words of contempt or complaining about our parents. This sort of behaviour is not from Islam.

Allah reminds us that Prophet John [Yahya] (known as the Baptist) was dutiful towards his parents both loving them and obeying them [Ibn Jarir al-Tabari]. He said: “O John! Hold fast the Scripture. And We gave him wisdom while yet a child. And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins and he was righteous. And dutiful towards his parents, and he was neither an arrogant nor disobedient (to God or to his parents).” [Maryam, 19:12-14]

Additionally, in the Qur'an, we are able to hear the words of Jesus; he describes himself by coupling his obedience to Allah with his duties towards his mother Mary.

“Verily! I am a slave of God. He has given me the Scripture and made me a Prophet; and He has made me blessed wheresoever I be, and has enjoined on me prayer, and alms, as long as I live, and dutiful to my mother, and made me not arrogant, unblest.” [Maryam, 19:30-32]

As busy as our lives may be it is of great benefit to look back at the lives of the Prophets, and our  righteous predecessors, to see how they treated their parents, particularly their mothers.

2.2.The Companions’ Behaviour.

Abdullah Ibn Omar (radiyallāhu`anhu), a leading scholar from among Prophet Muhammad’s companions once saw a man carrying his mother on his back and going around the Holy House in Makkah [1]. He did not complain or show any signs of annoyance; rather he kept repeating a line of poetry comparing himself to a camel. He looked at Abdullah Ibn Omar and asked him whether by so doing he discharged his debt to his mother. Ibn Omar said, “No. You have not even paid back one twinge of the pain she felt when giving birth to you”.

Another companion from the early days of Islam, Dhibyan Ibn Ali Ath-Thowree also used to travel with his mother to Makkah. The journey was long and very hot; on the side of the road during their travels, he would dig a little pool and fill it with cool water. He would then turn to his mother and say, “Mother, sit in this water to cool yourself.”

Muslims who are obedient to Allah can never be unmindful or unkind to their parents. Great reward is offered to those who treat their parents, especially their mothers, with affection and gentleness, but a stern warning is also given. The danger of disrespect is illustrated in the following saying of Prophet Muhammad (Sallallāhu 'alayhi wa sallam).

A man came to Prophet Muhammad (Sallallāhu 'alayhi wa sallam) and said: “A young man is dying and people are asking him to say there is no god but Allah, but he is unable to do so. “The Prophet (Sallallāhu 'alayhi wa sallam) then asked, "Did this man offer prayers?” The answer was yes. The Prophet (Sallallāhu 'alayhi wa sallam) then went to see the man and tried to encourage him to say there is no god but Allah. Still he was unable to pronounce the words. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) then called for the dying man’s mother. The mother he had persistently disobeyed.

When she appeared, the Prophet (Sallallāhu 'alayhi wa sallam) asked, 'Respected lady is he your son?” She replied yes. He then asked, “O respected lady, if we threaten to throw your son into a raging fire, would you recommend him to be forgiven?” The lady replied that she would definitely ask him to be forgiven. The Prophet (Sallallāhu 'alayhi wa sallam) then said to her, “Then declare, making God and me your witnesses, that you are now pleased with him.” The old woman readily declared, "O Allah, you and your Prophet (Sallallāhu 'alayhi wa sallam) are my witnesses that I am pleased with this beloved son of mine.” Then Prophet (Sallallāhu 'alayhi wa sallam) then turned to the dying man and asked him to recite, "There is no god but God, He is the One and has no partners and I witness that Muhammad is His Servant and Messenger.” [At Tabarani, Ahmad]

Because of his mother’s forgiveness, the dying man was able to recite the words that, by the Grace and Mercy of God, may have allowed him to enter Paradise. The good treatment of parents can be the key to Paradise; on the other hand, bad behaviour towards them may result in a punishment in hellfire.

3. Even After Death

Islam is a religion of justice and compassion. It teaches morality and forbids bad conduct. Special status has been afforded to the elderly; they are treated with respect and dignity. Muslims are urged to honour them and this is especially true when it comes to the treatment of parents. Although death may take us at any age, parents are often elderly and as such require special care and attention. Even though the rigours of old age may cause parents to be demanding , impatient or petulant, a Muslim is still obligated to treat then with kindness and to look after them lovingly. God linked honouring parents to the command to believe in Him Alone.

“Worship God and join none with Him (in worship); and do good to parents…” [An-Nisa’, 4:36]

One of Prophet Muhammad’s companions asked about the deeds God loved most. The Prophet (Sallallāhu 'alayhi wa sallam) replied, the prayer offered on time, honouring parents and struggling to please God. [Sahih Bukhari]The traditions of Prophet Muhammad (Sallallāhu 'alayhi wa sallam) abound with words of wisdom about the obligation to be dutiful and kind to parents. He was once heard to say “May he perish, May he perish, may he perish”. Those around him immediately asked whom he was referring. Prophet Muhammad (Sallallāhu 'alaihi wa sallam) replied, “He whose parents (one or both) attain old age in his life and he does not enter Paradise (because of his goodness towards them).” [Sahih Muslim]. Respect for parents is a key to the gates of Paradise. By upholding the commands of God and giving parents the affection and love due to them, we receive the reward of eternal bliss.

3.1.Beneficial Actions.

There are many ways a Muslim can continue to honour and respect his or her parents after their death. He may pray and make supplications for Allah to show mercy towards them; or pay any worldly debts they may have accumulated, or debts owed to Allah such as fasting or making the pilgrimage (Hajj), and he may also give charity in their name. Keeping the ties of kinship and friendship are also ways of continuing to show love and respect to parents after their death, and Islam carefully explains what actions on the part of the living may be beneficial. The Prophet (Sallallāhu 'alayhi wa sallam) said: “When a person dies, all his deeds come to an end except three: ongoing charity, beneficial knowledge (which he has left behind), or a righteous child who will pray [do’a] for him.” [At Tirmidzi]

A man from among the companions asked Prophet Muhammad (Sallallāhu 'alayhi wa sallam) “is there anything left from the goodness I owe my parents I should present to them after their death?” He replied, “Yes, four things: Pray and ask forgiveness for them. Fulfil their pledges. Be kind to their friends. And maintain the ties of kinship that come from only their direction”. [Ahmad, Abu Dawud and Ibn Majah] Thus, it is understood that the kindness and gratitude we are obliged to show our parents should be continued even after their death. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) also told us about a man raised to a very high station in Paradise. The man was surprised and asked how he achieved such a noble position. He was informed, “Because your son prayed for your forgiveness”. [Ibn Majah, Classified Sahih by Sheikh Al Albani]

4.The Keys to Paradise

Life in the 21st century is hectic, and we are often overwhelmed by worldly concerns; so much so, we tend forget that morals and manners are a large part of this way of life that is Islam. Kindness to parents is an obligation and we would do well to remember and to emulate the behaviour of our righteous predecessors. They held their parents in high esteem, they loved and cherished them by following the commandments of God and knew that paradise really did lie at the feet of mothers. These were not just words to our predecessors; they were the keys to paradise.

In the traditions of Prophet Muhammad (Sallallāhu 'alayhi wa sallam), we are able to observe the behaviour of Abdullah, the son of Omar Ibn Al Khattab (radiallāhu`anhu). On the road to Makkah, Abdullah met a Bedouin. He greeted him with Salam, made him ride on the donkey that he was riding and gave him the turban that he had been wearing on his head. One of Abdullah companions commented “May God guide you, they are just Bedouin and they are content with something simple.” Abdullah answered, “The father of this man was a close friend of my father and I heard the Messenger of God (Sallallāhu 'alayhi wa sallam) say, 'The best way of honouring one’s parents is for the son to keep in touch with his father’s friends'.”

Islam recognises the importance of the family unit, and a good and loving relationship between parents and children is essential. After Allah, our parents deserve our gratitude and obedience. A Muslim is obligated to show goodness and mercy to his or her parents. There is only one exception to this, if parents expect their children to associate anything with Allah or to disobey Him, then the child must not obey, however nothing removes the obligation to be kind and respectful.

And Allāh Almighty Knows best.

Footnotes:

[1] One of the rites preformed during the Pilgrimage (Hajj) is circling the Holy House (Ka’abah)

[Via Islam Religion]

Silaturrahim;

The Meaning of Silatur Rahim;

Guidelines on Ties of the Kinship;

The Obligation of Upholding the Ties of Kinship;

The Rights of the Kin in Islam;

The Rights and Duties of Women in Islam;

All Occurs By The Will And Decree Of Allāh;

Allah Obligates Kindness to Parents;

Acknowledging the Parents;

The Kindred of Kinship;

Not Permissible To Forsake A Muslim;

Ruling On Disputes and the Virtue of Reconciling;

Dealing With Relatives Who Backbite;

Dealing with Hurtful Relatives;

Giving Zakah to Deserving Relatives;

Is the Father’s Wife among the Relatives (Rahm);

Husband’s Duties towards His Wife’s Family;

The Rights of the Husband and the Wife;

Upholding the Ties of Kinship for Females;

A Woman’s Mahram;

The Seven under the Shade of Allāh.

The Blessings of the Sacred Months

The Blessings of the Sacred Months

Let us advance our piety (taqwa) and good deeds by obeying Allah’s entire commands and omitting all the forbidden.

The month of Rajab is one of the sacred months in Islam. Allah subhanahu wata’ala says:

“Indeed, the number of months with Allah is twelve (lunar) months in the register of Allah (from) the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous (who fear Him).”

[At-Tawbah, 9: 36]

In Islam, there are four months called the sacred months (Months of Haram) as mentioned in the verse. These are Dzulqa’idah, Dzulhijjah, Muharram and Rajab. These months are sacred because fighting and war were prohibited in them since the pre-Islamic era. History recorded a number of important incidents that occurred in the month of Rajab, among which were:

1 – Isra’ and Mi’raj - according to some reports, during this incident, Rasulullah sallallahu alayhi wasallam traveled from Makkah to Bayt al-Maqdis in one night and then was brought up to the seventh heaven to meet Allah subhanahu wata’ala, during which the command for the five daily prayers were communicated to him.

2 – The first migration to Abyssinia by the earliest Muslims such as Uthman bin Affan radhiallahu and his wife Ruqayyah, the daughter of the Prophet Sallallahu alayhi wasallam. The purpose of this migration is to safeguard and protect their belief (Aqeedah) and safety from the persecution inflicted by the non-believers in Makkah at that time

3 – The battle of Tabuk in the 9th year of Hijrah. The expedition was lead by Rasulullah to prevent the Romans from attacking the Muslim land. However, the Roman army retreated and abandoned the border towns because they were frightened with the Muslim army.

Other important events that happened in this noble month include the re-conquering of Bayt al-Maqdis from the Christian army by Salehuddin Al-Ayubi in the year 538 H. Imam As-Shafi’e, one of the great scholar of Islam, was born in the year 150 H.

Some of us will increase our acts of charity (Sadaqah) for the special merits, unlike any other months.

However, it should be informed that the Muslim scholars agree that most of the hadiths that contain excessive and disproportionate merits pertaining to the month itself are either weak or fabricated. Nevertheless, the month of Rajab is included in the sacred months, and there are authentic reports encouraging us to enhance our acts of worship in the sacred months, without specifying the rewards.

Therefore, we should increase our prayer, fasting, giving in charity and so on. Allah alone knows the rewards for our acts of worship. Thus, it is incumbent upon us to increase our acts of worship for Him alone in the sacred months, as well as in other months.

Indeed, there are many Quranic verses and Hadith that teach us to increase our good deeds, regardless of the month.

In conjunction with the arrival of Rajab, there are many recommended acts to be performed, among which are:

1 – To fast on Monday and Thursday or most of Rajab.

We are encouraged to intensify our fast in the month of Rajab including other months as stipulated in the Hadith Qudsi:

“Allah said, 'All the deeds of the son of Adam are for them, except fasting, which is for Me, and I will give the reward for it.”

 [Bukhari]

'Uthman b. Hakim al-Ansari said: I asked Sa'id b. Jubair about fasting In Rajab, and we were then passing through the month of Rajab, whereupon he said: I heard Ibn 'Abbas (Allah be pleased with both of them) as saying:

“The Messenger of Allah (may peace be upon him) used to observe fast (so continuously) that we (were inclined) to say that he would not break (them) and did not observe them so continuously) that we (were inclined to say) that he would not observe fast.”

 [Muslim]

2 – To increase Sadaqah especially to the poor and needy.

Hakim bin Hizam reported that Rasulullah sallallahu alayhi wasallam said:

“…The upper (giving) hand is better than the lower (taking) hand.”

 [Bukhari]

3 –To increase the remembrance of Allah through Zikir, by thanking Him, glorifying Him and so on.

Allah says in Al-Qur’an:

 “Unquestionably, by the remembrance of Allah, hearts are assured.”

[Ar-Raad,13: 28]

These are among the acts of worships that we can and should practice during the month of Rajab and in other months. If performed sincerely, it will help us to become a stronger believer and prevent us from being involved in immoral acts or any social problem.

However, we, young and old, often neglect these noble practices. Consequently, we are controlled by our lusts, which then drive us to commit immoral acts. Recent social problems such as rape, killing, burglary, excessive entertainment and so on are due to hearts devoid of piety. These immoral acts do not only involve the young, but also older and mature people.

Is it not an abomination for us when a rape case was reported to involve a grandfather and his own grandchild or a father with his own child? Is it not a disgrace when research revealed that most of those involved with drugs are Muslims? Where did we are to deliver us to this point?

As Muslims, we should not forget our Prophet Sallallahu alayhi wasallam advice when he said,

 “Fasting is shield”

[Muslim].

Fasting shields us from immoral acts. We should also remember when Allah says,

“Unquestionably, with the remembrance of Allah hearts are assured”

[Ar-Ra’d, 13:28]

These are the promises of Allah and His Messenger that we should believe in, be certain of and practice. We should revise and rethink of the importance of the recommended (Sunnah) acts in educating our souls and building perfect characters.

With the advent of Rajab, we should help educate our youngsters and ourselves to increase our acts of worship and good deeds so that we will become a true believer of Allah subhanahu wata’ala.

We hope that our deeds in this month are performed with sincerity and will be a catalyst for us to gain the pleasure of Allah.

“So whoever does an atom’s weight of good will see it, And whoever does an atom’s weight of evil will see it.“

[Al-Zalzalah, 99: 7 -8]

[Excerpted from Khutbah Jumaat delivered on 26 June 2009 at Masjidil Darul Ehsan Subang Jaya, Selangor]

Mi’raj and Fasting on the 27th of Rajab

By Yusuf Al-Qaradawi

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

It should be noted, first of all, that the exact date of Al-Israa’ and Al-Mi`raj is not known. There is no evidence to support the saying that it happened on 27th of Rajab.

Even if 27th of Rajab is the day of Al-Israa’ and Al-Mi`raj, there is no way to say that we have to fast that day, since we cannot innovate fasting on our own without having evidence from the sources of Syari`ah supporting it.

However, if a person customarily fasts on Mondays and Thursdays and 27th of Rajab falls on one of those two days, then there is nothing wrong in fasting on that day.

Elaborating on this issue, an eminent Muslim scholar Sheikh Yusuf Al-Qaradawi states:

Among the prohibited types of fasting is any kind of fasting people initiate on their own without any Syari`ah text or evidence. An example of this is the fasting on the 27th of Rajab thinking that it is the day that followed the night of Al-Israa’ and Al-Mi`raj.

Some people would fast on that day as a token of gratitude and thankfulness to Allah for the blessing of Al-Israa’ and Al-Mi`raj. It is really important for a Muslim to prove thankful in the remembrance of every event that brought blessings to the Muslim Ummah. These events are many indeed.

However, this thankfulness does not mean that a Muslim has to fast. Almighty Allah reminds Muslims of so many blessings He has given to them. Allah says: “O ye who believe! Remember Allah’s favor unto you when there came against you hosts, and We sent against them a great wind and hosts ye could not see.” [Al-Ahzab 33: 9]. However, Almighty Allah did not ask them to fast and they never did.

In his book Zad Al-Ma`ad, Imam Ibn Al-Qayyim wrote that Ibn Taimiyyah said, “It is not recorded that any Muslim attributed any merit or privilege to the night of Al-Israa’ and Al-Mi`raj. None of the Companions ever did so. That is why we cannot tell when exactly Al-Israa’ and Al-Mi`raj happened.”

Ibn Al-Qayyim wrote, “There is no clear evidence of the exact month when it happened, or the exact date of it. There are, in fact, so many reports in this regard and none of them is decisive. There is no specific ritual pertaining to it.”

It is thus clear that there is no clear evidence that the night of Al-Israa’ and Al-Mi`raj is on the 27th of Rajab, despite of the common belief that it happened that day.

May Allah Almighty Guide us to the right path.

®Islam Online

Fasting in the month of Rajab

Is there any special virtue in fasting during the month of Rajab?

In the name of Allah, Most Gracious, Most Merciful

All the praise is due to Allah, the Lord of Al-‘Alamin. And May peace and blessings be upon the Prophet SAW, his household and the companions.

There two components that need to be look into issue of Rajab:

1. The Sacred month of Rajab

The month of Rajab is one of the sacred months of which Allah says:

“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein” [At-Tawbah, 9:36]

The sacred months are: Rajab, Zulkaedah, Zulhijjah and Muharram.

Abu Bakrah (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Zulkaedah, Zulhijjah and Muharram, and Rajab Mudar which comes between Jamadil Akhir and Sya’ban. [Al-Bukhari (4662) and Muslim (1679)]

These months are called sacred for two reasons:

1. It is forbidden to go to war unless is unless initiated by the enemy

2. The transgression of the sacred limits therein is worse than at other times.

Hence Allah has forbidden us to commit sins during these months, as He says:

“wrong not yourselves therein” [At-Tawbah, 9:36]

Although committing sins is haram and forbidden during these months and at other times, in these months it is more forbidden.

Al-Sa’di (may Allah have mercy on him) said (p. 373):

“In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.

The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others.”.

2. Fasting in month of Rajab.

With regard to fasting the month of Rajab, there is no sahih hadith to indicate that there is any special virtue in fasting all or part of this month.

What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in syari’ah.

But there is a report from the Prophet (peace and blessings of Allah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allah be upon him) said: “Fast some days of the sacred months and not others.” [Narrated by Abu Dawud, 2428; but classified as dha’if by al-Albani in dha’if Abi Dawud].

Even if this hadith were sahih, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with it. But the singling out Rajab for fasting is not right.

Shaikh Al-Islam Ibn Taimiyyah (may Allah have mercy on him) said in Majmu’ Al-Fatawa (25/290):

“As for fasting in Rajab in particular, the ahadith concerning that are all dha’if (weak), and in fact mawdu’ (fabricated). The scholars do not rely on any of them. They are not among the dha’if ahadith which have been narrated concerning virtues; rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadith which says that the Prophet s.a.w enjoined fasting the sacred months, namely Rajab, Zulkaedah, Zulhijjah and Muharram, but this has to do with the fasting during all of them, not just Rajab”.

Ibn Al-Qayyim (may Allah have mercy on him) said:

“Every hadith which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” [Al-Manaar Al-Munif, P. 96]

Al-Haafiz Ibn Hajar said in Tabyeen Al-‘Ajab (p. 11)

There is no sahih hadith that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.

Shaikh Sayyid Sabiq (may Allah have mercy on him) said in Fiqh al-Sunnah (1/282):

“Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the sahih Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence.”

Shaikh Ibn ‘Uthaimin (may Allah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:

“Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray.”

[Majmu’ Fatawa Ibn ‘Uthaimin, 20/440.]

Hence there is no authentic hadith from the Prophet SAW or from the sahabah to indicate that there is any particular virtue in fasting prescribed for Rajab.

The fasting that is prescribed in Rajab is the same as that prescribed in other months, with the possible options namely: fasting on Mondays and Thursdays, and the three days of Al-Beed (the mid three days of the lunar month), or fasting on the alternate days (known as the fast of Prophet David a.s), and fasting Sirar al-Shahar which some of the scholars said that Sirar Al-Shahar refers to the beginning of the month.

[Via  Islam QA]

Al-Qur’an on the Sacred Months.

Allah Almighty Says: “Indeed, the number of months with Allah is twelve (lunar) months in the register of Allah (from) the day He created the heavens and the earth; of these, four are sacred. That is the correct religion (i.e. way), so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous (who fear Him)” [Al-Tawbah 9: 36]

It is with the wisdom of Allah that He favored some months over others, like favoring the month of Ramadaan over all other months, because it is the month of mercy, the month of Al-Qur’an, the month of forgiveness and freeing of people from the Fire. It is a month which people glorified during the pre-Islamic period as well, and after Islam it became even more glorified.

Moreover, the month of Muharram (which means forbidden in Arabic) was called that because the Arabs used to forbid fighting during it. Safar (which means zero in Arabic) was given this name because the Arabs used to loot all the property of the enemy after defeating them in battle (i.e. they left nothing behind). Rabee’ Al-Awwal (which means graze in Arabic) because they used to graze their cattle during this month. Jumaada (which means solid in Arabic) was given this name because water used to freeze during this month. Rajab (which means remove in Arabic) was given this name because the Arabs used to remove the heads of their spears and refrain from fighting. Sha’baan (which is anything positioned between two things in Arabic) was given this name because it comes between Ramadaan and Rajab. Ramadaan (which means heat in Arabic) was given this name because of the hot temperature and excessive heat of the sun during this month. Syawwal (which means raise in Arabic) was given this name because she camels would raise their tails when they became pregnant. Dzul-Qa’edah (which means sitting in Arabic) was given this name because it was the month during which they would sit and stop fighting. Dzul-Hijjah (which refers to Hajj in Arabic) was given this name because it was the month during which they performed Hajj.

In the abovementioned verse, Allah informs us that since He created the Heavens and earth, and created days and nights, and made the sun and the moon, each float in an orbit, as a result of which the darkness of nights and the light of days occur. It was from that time that Allah had set the months to be twelve, and He, Almighty, informed us that He, Almighty, designated four of them to be sacred.

We must respect the sanctity of these sacred months, by adhering to the commandments of Allah, and rejecting that which the people of the pre-Islamic period were upon, like delaying the restrictions of these months or changing their sequence. It is for this reason that the Prophet s.a.w said in his farewell pilgrimage: “O People! Time has gone back to how it was at the time Allah created the Heavens and the Earth. A year has twelve months, four of which are sacred, three consecutive, Dzul-Qa’edah, Dzul-Hijjah, Muharram, and Rajab, which comes between Jumaada and Sha’baan.” [Al-Bukhari]

The words (which mean) “…when He created the Heavens and earth…” [Al-Tawbah, 9: 36] are to clarify that the decree of Allah took place very early on, and that He set the months, named them and sequenced them when He created the Heavens and the earth, then He revealed this upon His Prophets within the divined Books.

The verse is informing us that the ruling of these months will remain (names, sequence and sacredness), and the changes made by the disbelievers to the sequence would have no effect. Moreover, whatever the disbelievers had changed could not change what Allah had decreed.
This verse also indicates that it is compulsory to base acts of worship and Islamic rulings on these months, and not the ones the Christians use. Therefore, it is not fit for a Muslim to prefer using these Roman or Christian months over these Arabic (named) months.

They are: Dzul-Qa’edah, Dzul-Hijjah, Muharram, and Rajab which is between Jumaada Al-Akhirah and Sha’baan. It was also called Rajab of Mudhar, because the tribe of Mudhar used to adhere to its sacredness, while another tribe by the name of Rabee’ah Ibn Nizar used to change sacredness of Rajab to Ramadaan. In order to lift this confusion the Prophet s.a.w said: “Rajab, which comes between Jumaada and Sha’baan”.

Allah Says in the same verse (which means): “…that is the right religion” meaning, this Shari’ah (Islamic law) and obedience therein, is the right and straight path. Then Allah continues Saying that : “Do not wrong (oppress) yourselves therein” [Al-Tawbah, 9: 36] which is referring to all months of the year but the sacred months hold a special position which makes oppressing oneself greater, just as Allah Says : “no sexual relation (with spouse), no sinning, nor unjust dispute” [Al-Tawbah, 9: 36] and this certainly does not indicate that one can sin other than the time of Hajj but it is to reflect the greatness of sinning during its rituals.

Do not wrong (oppress) yourselves by fighting and committing sins, because when Allah honors something for one reason, it becomes that much honored, but when He honors for two or more reasons, then sacredness becomes more, and punishment for disobedience is multiplied accordingly. For example, one who obeys Allah during the sacred months in the sacred area will receive more reward than obeying Allah during other months, and the one who obeys Allah during months other than the sacred months outside the sacred area will receive less reward than he who obeys Allah inside the sacred area. Allah gave an indication to this in His Saying : “O wives of the Prophet, whoever of you should commit a clear immorality – for her the punishment will be doubled two fold, and ever is that for Allah, easy.” [Al-Ahzab, 33:30]
__________________________________________________________________________________________________ Excerpted with modification from Islam Web published on Wednesday 13 September 2006

The Night Journey

Muhammad Asad


THE PROPHET'S "Night Journey" (isra') from Makkah to Jerusalem and his subsequent "Ascension" (mi’raj) to heaven are, in reality, two stages of one mystic experience, dating almost exactly one year before the Hijrah, exodus to Medinah (cf. Ibn Sa’d I/1, 143). According to various well-documented Traditions (Hadiths) - extensively quoted and discussed by Ibn Kathir in his commentary on the verse: “Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless, - in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things)”. [Al-Israa’, 17:1], as well as by Ibn Hajar in Fath al-Bari VII, 155 ff. - the Apostle of Allah s.a.w, accompanied by the Angel Gabriel, found himself transported by night to the site of Solomon's Temple at Jerusalem, where he led a congregation of many of the earlier, long since deceased prophets in prayer; some of them he afterwards encountered again in heaven. The Ascension, in particular, is important from the viewpoint of Muslim theology inasmuch as it was in the course of this experience that the five daily prayers were explicitly instituted, by God's ordinance, as an integral part of the Islamic Faith.

Since the Prophet s.a.w himself did not leave any clear-cut explanation of this experience, Muslim thinkers - including the Prophet's Companions - have always widely differed as to its true nature. The great majority of the Companions believed that both the Night Journey and the Ascension were physical occurrences - in other words, that the Prophet was borne bodily to Jerusalem and then to heaven - while a minority were convinced that the experience was purely spiritual. Among the latter we find, in particular, the name of A'ishah, the Prophet's widow and most intimate companion of his later years, who declared emphatically that "he was transported in his spirit (bi-ruhihi), while his body did not leave its place" (cf. Tabari, Zamakhshari and Ibn Kathir in their commentaries on 17:1); the great Al-Hasan al-Basri, who belonged to the next generation, held uncompromisingly to the same view (ibid.). As against this, the theologians who maintain that the Night Journey and the Ascension were physical experiences refer to the corresponding belief of most of the Companions - without, however, being able to point to a single Tradition to the effect that the Prophet himself described it as such. Some Muslim scholars lay stress on the words asra bi-‘abdihi ("He transported His servant by night") was occurring in Al-Israa’, 17:1, and contend that the term ‘abd ("servant") denotes a living being in its entirety, i.e., a combination of body and soul. This interpretation, however, does not take into account the probability that the expression asra bi-‘abdihi simply refers to the human quality of the Prophet, in consonance with the many Qur'anic statements to the effect that he, like all other apostles, was but a mortal servant of God, and was not endowed with any supernatural qualities. This, to my mind, is fully brought out in the concluding words of the above verse - "verily, He alone is all-hearing, all-seeing" - following upon the statement that the Prophet was shown some of God's symbols (min ayatina), i.e., given insight into some, but by no means all, of the ultimate truths underlying God's creation.

The most convincing argument in favour of a spiritual interpretation of both the Night Journey and the Ascension is forthcoming from the highly allegorical descriptions found in the authentic Traditions relating to this double experience: descriptions, that is, which are so obviously symbolic that they preclude any possibility of interpreting them literally, in "physical" terms. Thus, for instance, the Apostle of Allah speaks of his encountering at Jerusalem, and subsequently in heaven, a number of the earlier prophets, all of whom had undoubtedly passed away a long time before. According to one Tradition (quoted by Ibn Kathir on the authority of Anas), he visited Moses a.s in his grave, and found him praying. In another Tradition, also on the authority of Anas (cf. Fath al-Bari VII, 158), the Prophet s.a.w describes how, on his Night Journey, he encountered an old woman, and was thereupon told by Gabriel, "This old woman is the mortal world (ad-dunya)". In the words of yet another Tradition, on the authority of Abu Hurayrah (ibid.), the Prophet "passed by people who were sowing and harvesting; and every time they completed their harvest, [the grain] grew up again. Gabriel said, 'These are the fighters in God's cause (al-mujahidun).' Then they passed by people whose heads were being shattered by rocks; and every time they were shattered, they became whole again. [Gabriel] said, 'These are they whose heads were oblivious of prayer.’... Then they passed by people who were eating raw, rotten meat and throwing away cooked, wholesome meat. [Gabriel] said, 'These are the adulterers.'"

In the best-known Tradition on the Ascension (quoted by Bukhari), the Prophet s.a.w introduces his narrative with the words: "While I lay on the ground next to the Ka’bah [lit., "in the hijr"], lo! There came unto me an angel and cut open my breast and took out my heart. And then a golden basin full of faith was brought unto me, and my heart was washed [therein] and was filled [with it]; then it, was restored to its place…" Since "faith" is an abstract concept, it is obvious that the Prophet s.a.w himself regarded this prelude to the Ascension - and therefore the Ascension itself and, ipso facto, the Night Journey to Jerusalem - as purely spiritual experiences.

But whereas there is cogent reason to believe in a "bodily" Night Journey arid Ascension, there is, on the other hand, no reason to doubt the objective reality of this event. The early Muslim theologians, who could not be expected to possess adequate psychological knowledge, could visualize only two alternatives: either a physical happening or a dream. Since it appeared to them - and rightly so - that these wonderful occurrences would greatly lose in significance if they were relegated to the domain of mere dream, they instinctively adopted an interpretation in physical terms and passionately defended it against all contrary views, like those of A'ishah, Muawiyah or Al-Hasan al-Basri. In the meantime, however, we have come to know that a dream-experience is not the only alternative to a physical occurrence. Modern psychical research, though still in its infancy, has demonstrably proved that not every spiritual experience (that is, an experience in which none of the known organs of man's body has a part) must necessarily be a mere subjective manifestation of the "mind" - whatever this term may connote - but that it may, in special circumstances, be no less real or "factual" in the objective sense of this word than anything that man can experience by means of his physiological organism. We know as yet very little about the quality of such exceptional psychic activities, and so it is well-nigh impossible to reach definite conclusions as to their nature. Nevertheless, certain observations of modern psychologists have confirmed the possibility - claimed from time immemorial by mystics of all persuasions - of a temporary "independence" of man's spirit from his living body. In the event of such a temporary independence, the spirit or soul appears to be able freely to traverse time and space, to embrace within its insight occurrences and phenomena belonging to otherwise widely separated categories of reality, and to condense them within symbolical perceptions of great intensity, clarity and comprehensiveness. But when it comes to communicating such "visionary" experiences (as we are constrained to call them for lack of a better term) to people who have never experienced anything of the kind, the person concerned - in this case, the Prophet s.a.w - is obliged to resort to figurative expressions: and this would account for the allegorical style of all the Traditions relating to the mystic vision of the Night Journey and the Ascension.

At this point I should like to draw the reader's attention to the discussion of "spiritual Ascension" by one of the truly great Islamic thinkers, Ibn al-Qayyim (Zad al-Ma’ad II, 48 f.): “A'ishah and Muawiyah maintained that the [Prophet's] Night Journey was performed by his soul (bi-ruhihi), while his body did not leave its place. The same is reported to have been the view of Al-Hasan al-Basri. But it is necessary to know the difference between the saying, 'the Night Journey took place in dream (manaman)', and the saying, 'it was [performed] by his soul without his body'. The difference between these two [views] is tremendous. . . , What the dreamer sees are mere reproductions (amthal) of forms already existing in his mind; and so he dreams [for example] that he ascends to heaven or is transported to Makkah or to [other] regions of the world, while [in reality] his spirit neither ascends nor is transported. . . .

"Those who have reported to us the Ascension of the Apostle of Allah can be divided into two groups - one group maintaining that the Ascension was in spirit and in body, and the other group maintaining that it was performed by his spirit, while his body did not leave its place. But these latter [also] do not mean to say that the Ascension took place in a dream: they merely mean that it was his soul itself which actually went on the Night Journey and ascended to heaven, and that the soul witnessed things which it [otherwise] witnesses after death [lit., mufaraqah, "separation"].

Its condition on that occasion was similar to the condition [of the soul] after death... But that which the Apostle of Allah experienced on his Night Journey was superior to the [ordinary] experiences of the soul after death, and, of course, was far above the dreams which one sees in sleep… As to the prophets [whom the Apostle of Allah met in heaven], it was but their souls which had come to dwell there after the separation from their bodies, while the soul of the Apostle of Allah ascended there in his lifetime."

It is obvious that this kind of spiritual experience is not only not inferior, but on the contrary, vastly superior to anything that bodily organs could ever perform or record; and it goes without saying, as already mentioned by Ibn al-Qayyim, that it is equally superior to what we term "dream-experiences", inasmuch as the latter have no objective existence outside the subject's mind, whereas spiritual experiences of the kind referred to above are not less "real" (that is, objective) than. anything which could be experienced "in body", By assuming that the Night Journey and the Ascension were spiritual and not bodily, we do not diminish the extraordinary value attaching to this experience of the Prophet s.a.w, On the contrary, it appears that the fact of his having had such an experience by far transcends any miracle of bodily ascension, for it presupposes a personality of tremendous spiritual perfection - the very thing which we expect from a true Prophet of Allah. However, it is improbable that we ordinary human beings will ever be in a position fully to comprehend spiritual experiences of this kind, Our minds can only operate with elements provided by our consciousness of time and space; and everything that extends beyond this particular set of conceptions will always defy our attempts at a clear-cut definition.

In conclusion, it should be noted that the Prophet's Night Journey from Makkah to Jerusalem, immediately preceding his Ascension was apparently meant to show that Islam is not a new doctrine but a continuation of the same divine message which was preached by the prophets of old, who had Jerusalem as their spiritual home, This view is supported by Traditions (quoted in Fath al-Bari VII, 158), according to which the Prophet, during his Night Journey, also offered prayers at Yathrib, Sinai, Bethlehem, etc. His encounters with other prophets, mentioned in this connection, symbolize the same idea. The well-known Traditions to the effect that on the occasion of his Night Journey the Prophet s.a.w led a prayer in the Temple of Jerusalem, in which all other prophets ranged themselves behind him, expresses in a figurative manner the doctrine that Islam, as preached by the Prophet Muhammad s.a.w, is the fulfilment and perfection of mankind's religious development, and that Muhammad was the last and the greatest of Allah's message-bearers.

The Societal Cohesion in Islam.

The Societal Cohesion in Islam.

Jamaal al-Din Zarabozo

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

Description: Laying the basis for cohesion within society; The necessary aspects of brotherhood and the various practical means laid by Islam to achieve this fraternity in society: and the means in which cohesion may be achieved in a pluralistic society, where differences of faith may lead to friction and hostility.

Societies are made up of different individuals who vary in race, ethnicity and religion. Today, there is much talk about pluralistic societies and how can societal cohesion be promoted in such societies. The approach to Islam in this question is unique. In the process, it creates the strongest bond possible.

Before getting to a description of the strongest bond, it is important to note that Islam strikes at the very root of societal disunity: racism and prejudice. One can pass as many laws as one wills but as long as this disease is rooted in the heart, there can never be true social cohesion. Nothing highlights this fact more than the debates going on in Europe and the U.S. or elsewhere over immigration. Hatred for “foreigners,” even those who are full members and citizens of society, will always prevent true social cohesion.

Islam has wiped that disease away with one verse that indicates wherein one’s true worth lies. Allah has said:

“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with God is that (believer) who has piety and God-consciousness. Verily, God is All-Knowing, All-Aware” 

[Surah Al-Hujurat, 49:13]

Hence, race and ethnicity should have no affect whatsoever with respect to societal cohesion in the eyes of a Muslim. There is, though, a difference that Islam does take into consideration: the difference of faith and religion. Hence, this discussion of societal cohesion will be focused on societal cohesion in the context of a pluralistic society with respect to religion.

The Bond of Faith

If one were to ask many today as to what the strongest bond there could possibly be among people, most of them would probably answer something like blood relationship, ethnic origin, nationality and so forth. Actually, the Qur’an shows that these types of bonds are not that strong if the foundation behind them is weak. In the Qur’an, Allah gives the examples of Cain and Abel, who were two brothers yet one, killed the other, as well as the example of the brethren of Joseph, who cast Joseph into a well. Those were all blood relatives; however, they put this world above their relationship with others. Such is occurring today throughout the world. The ties between the people are subservient to their desires, goals and wants of this world. Many individuals are quickly and easily willing to sell out their own kith and kin to get ahead in this world or to get something they want in this world.

All of this demonstrates one thing: When the ties between people are based on worldly considerations, even if they are originally blood ties, then those ties are given up when the worldly considerations so demand them to be given up. Hence, those are not the strongest ties that can be built among people. The strongest ties that can be achieved between people are the ties of Islam and true faith. These are the bonds forged between people that are solely the result of their belief in God and their love for God. This was clearly pointed out by Allah in the Qur’an when Allah stated:

“And He has united their (believers’) hearts. If you had spent all that is in the earth, you could not have united their hearts, but God has united them. Certainly, He is the All-Mighty, All-Wise” 

[ Surah Al-Anfal, 8:63].

Allah also says:

“And hold fast, all of you together, to the Rope of God, and be not divided among yourselves, and remember God’s favor on you, for you were enemies and He joined your hearts together, so that by His grace, you became brethren and you were on a brink of a Pit of Fire, and He saved you from it. Thus God makes clear His signs to you, that you may be guided” 

[Surah Ali-Imran, 3:103]

The Qur’an and the Sunnah show that the bond of faith is the strongest of all bonds. It represents humans from all over the world coming together for one purpose only: to establish the worship Allah alone. To achieve that goal, Muslims work together and help one another in compassion mercy and love.

There are actually numerous texts of the Qur’an and Hadith that demonstrate beyond any doubt that Muslims are to form one universal, international brotherhood and sisterhood. [1] For the sake of brevity, only a few examples of those texts will be presented here:

Allah says:

“The believers, men and women, are Awliya (helpers, supporters, friends, protectors) of one another, they enjoining what is good and eradicate what is evil. They offer the prayers and pay the zakat and obey God and His Messenger. Surely, God will have His Mercy on them. Surely, God is All-Mighty, All-Wise” 

[At-Tawbah, 9:71]

Another verse reads:

“The believers are nothing else but brothers”

[Surah Al-Hujurat, 49:10]

Allah also says:

“Muhammad is the Messenger of Allah and those who are with him are severe against disbelievers and merciful among themselves” 

[Surah Al-Fath, 48:29]

The Prophet (Sallallāhu `alayhi wasallam) said:

“The believer with respect to another believer is like a building, one portion strengthening the other.” 

[Sahih Al-Bukhari and Sahih Muslim]

Another hadith states:

“The parable of the believers with respect to their love, mercy and compassion for one another is like that of the body: if one of its limbs is hurting, the remainder of the body is afflicted by sleeplessness and fever.” 

[Sahih Muslim]

But this great brotherhood of Islam is not something simply theoretical. It is, in fact, well defined and supported by practical guidance. [2] It has certain basic components to it and specific rights and obligations that are spelled out in the Qur’an and Sunnah. These rights and obligations are due to every Muslim, of every time and place.

Islamic Fraternity

One of the necessary aspects of this brotherhood is love. That is, it is an obligation upon all Muslims to love their brother Muslims. In fact, they should love them in a manner similar to the way they care for themselves. As the Prophet (Sallallāhu `alayhi wasallam) said:

“None of you truly believes until he loves for his brother what he loves for himself.” 

[Sahih Al-Bukhari, Sahih Muslim]

A second necessary aspect of this brotherhood is mutual support, aid and assistance. When his brother is being oppressed or wronged, he comes to his aid and assistance with his wealth and soul, if possible. This is described, for example, in the following verses:

“And what is wrong with you that you fight not in the Cause of God and for those weak, ill-treated and oppressed among men, women and children, whose cry is, ‘Our Lord! Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help’” 

[ Surah An-Nisa, 4:75].

A third essential aspect of this Islamic brotherhood is mercy and tenderness between the believers. This goes beyond a simple love for one another but it means that each brother feels in his heart for what his brother is going through. The Prophet Sallallāhu `alayhi wasallam described the Muslims in the following fashion:

“The similitudes of believers in regard to mutual love, affection, and fellow-feeling are that of a body; when any limb of it aches, the whole body aches due to fever and sleeplessness.” 

[Sahih Muslim]

A final necessary component of our brotherhood is common acts of courtesy. True brotherhood has to be put into practice; it cannot simply be a statement of the tongue. One amazing and beautiful aspect of Islam is that it does not leave matters at a hypothetical level with each individual attempting to figure out how goals can possibly be achieved. Thus, for example, the Prophet Sallallāhu `alayhi wasallam has detailed specific acts that one has the right to expect from one’s brother and which one should also perform towards one’s brother. Thus, among those common obligatory acts of courtesy are the six mentioned by the Prophet Sallallāhu `alayhi wasallam:

“Six are the rights of a Muslim over another Muslim.... When you meet him, offer him greetings; when he invites you to a feast, accept it; when he seeks your sincere counsel, give it to him; when he sneezes and says, ‘al-hamdulillah,’ say, ‘May Allah show mercy to you’; when he falls ill, visit him; and when he dies, follow his funeral bier.” 

[Sahih Muslim]

Beyond these six well-known practices, Islamic Law guides Muslims to many other practices that help gender love and closeness between the believers, which is an obvious goal of the Law itself. Thus, for example, if a Muslim loves another Muslim for the sake of God, he should inform the other individual of that feeling.

The Prophet Sallallāhu `alayhi wasallam explained the reason for doing so when he said: “If one of you loves his brother for the sake of God, he should inform of that as this will make the bond longer lasting and the love more confirmed.” [3]

The Prophet Sallallāhu `alayhi wasallam also said: “By the One in whose hand is my soul, you will not enter Paradise until you believe. And you do not believe until you love one another. Certainly, let me inform you of that which will establish such for you: spreading peace among yourselves.” 

[Sahih Muslim]

This Hadith could mean the spreading of the greetings of peace or doing actual deeds that bring about peace and togetherness.

The Prophet Sallallāhu `alayhi wasallam also noted the importance of giving gifts to one another. He said: “Exchange gifts and you will love one another.” [As-Sayuti]

The Prophet Sallallāhu `alayhi wasallam also encouraged Muslims to visit one another. He stated: “Visit one another occasionally and love [between you] will increase.” 

[At-Tabarani]

In addition to all of these positive acts, when one avoids the forbidden acts, the results will also be positive for interpersonal relationships. In other words, when one avoids backbiting, slandering, lying, cheating, and spying and so forth, nothing but good will result from the avoidance of these evil practices that Islam has clearly forbidden.

Thus, one can conclude that social cohesion among Muslims is definitely one of the most sought after goals in Islam. In addition, practical steps are laid down to ensure that this goal will be met.

Muslims and Non- Muslims

Obviously, society will not consist of Muslims alone. Furthermore, Muslims and non-Muslims are following very different paths. A Muslim’s life revolves entirely around the proper belief in God. A Muslim’s attitude toward others is likewise determined by the other’s attitude toward Allah. A Muslim could not possibly feel complete affinity and love toward someone who has turned his back on God, refuses to submit to God or ridicule belief in God. It is simply not natural for there to be complete love between two such people. [4] However, even given this possible negative feeling in the heart, a Muslim must deal with non-Muslims on the basis of just principles. This applies to all non-Muslims—many non-Muslims are not antagonistic at all toward Muslims while others exhibit clear and unequivocal scorn and hatred toward Muslims. [5]

One of the basic principles of behavior toward non-belligerent, non-Muslims is found in the following verse of the Qur'an:

“God forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not out from your homes. Verily, God loves those who deal with equity” 

[Surah Al-Muntaha, 60:8]

An important obligation toward disbelievers is proper and just treatment. This is described by a well-known Muslim scholar, Sheikh ibn Baaz, who said:

“[The Muslim] may not wrong the other person with respect to his life, wealth or honor, if the non-Muslim is a citizen of the Islamic state or has attained other protection. He must fulfill the other’s rights. He may not wrong him with respect to his wealth by stealing from him, deceiving him or cheating him. He cannot harm him in his body by beating or killing him. His protection from the state guarantees his safety from such things.” [6]

A Muslim can interact with non-Muslims, buying, selling or renting from them, for example. [7] Even on a social level, there can be interaction, such as coming together for meals and the like. However, such interactions are, by nature, going to be limited, due to differences in societal practices and customs. Perhaps one could say that the Muslim’s ultimate goal in his relations with non-Muslims is to bring them to Islam, thereby opening the door for there to be a complete relationship of love and brotherhood between them. Even if the non-Muslim is antagonistic and impolite, the Muslim knows that he should repel his evil with goodness. God says:

“The good deed and the evil deed cannot be equal. Repel [the evil] with [a deed] that is better. [If you do that] then verily he, between whom and you there was enmity, (will become) as though he was a close friend” 

[Fussilat, 41:34]

In sum, as Ibn Baaz wrote:

“It is obligatory upon Muslims to deal with disbelievers in an Islamic fashion with proper behavior, as long as they are not fighting the Muslims. One must fulfill one’s trusts to them, must not deceive them, must not betray them or lie to them. If there is a discussion or debate between them, one must argue with them in the best manner and be just with them in the dispute. This is in obedience to God’s command:

“And argue not with the People of the Scriptures (Jews and Christians) unless it be in a way that is better, except with such of them as do wrong” 

[Ash-Shuara, 29:46]

It is sanctioned for the Muslim to invite them to the good, to advise them and to be patient with them at the same time being neighborly and polite with them. This is so because God has stated:

“Invite to the way of your Lord with wisdom (of the Quran) and fair preaching, and argue with them in a way that is better”

 [Surah An-Nahl, 16:125]

Allah has also said:

“Speak good to people” [Surah Al- Baqarah, 2:83] [8]

A Muslim vis-à-vis Society as a Whole

When a Muslim accepts to live in a certain society, he is, in essence, making a pact that with that country that he will abide by the laws of that state. He does not have the right to violate the laws of that state simply because he is a Muslim and the state is not an Islamic state. Thus, all of the principles of proper behavior that have been described in this chapter apply to a Muslim living wherever he may be living. In most countries today, many things may be legal that are forbidden to a Muslim. These legal things a Muslim simply avoids. He should also demand his legal rights to ensure that he is not forced to do anything forbidden in Islam. Overall though, he should be from among the law-abiding citizens.

In addition to that, a Muslim should be a plus for any society he is living in. He should be a model citizen in many ways. As described earlier, he should be a good neighbor. He has the obligation to encourage what is good and prevent evil wherever he may be living. In addition, he must avoid and oppose what most societies see as the greatest crimes, such as murder, robbery, extortion and so forth. Furthermore, he must steer clear of alcohol or drug use, thus not burdening society as a whole with his personal weaknesses and addictions. Finally, he must be just and fair in all of his dealings with the other members of society.

Islam recognizes the fact that it is natural for an individual to love his country and to have an affinity for that land in which he grew up. When the Muslims were forced to migrate from Makkah, which was under the control of the polytheists, many of them expressed their love for Makkah. Hence, it is natural for Muslims to develop a love for whatever land they happen to be in, even if the country is not an Islamic state. It is also natural for Muslims to desire what is best for their homeland. But, again, unfortunately, their idea as to what is best may not be shared or appreciated by others. For example, the Muslims may wish to see an end to gambling, prostitution and pornography. The Muslims believe that this is what is best for all the people concerned Muslims as well as non-Muslims. However, many non-Muslims will not share this feeling. Therein lies the crux of the problem. Theoretically speaking, though, in contemporary “free” societies, this should not be a problem. Muslims should be able to hold on to their values and customs—without bringing harm to others—while the others follow the dominant culture in non-Muslim lands. If the “free” countries are not willing to give the Muslims that much, it means that they are not willing to live up to their own ideals. It is not that Muslims are trying to cause them harm; they are simply trying to be good citizens while living a different lifestyle than the dominant culture.

Conclusions

Even in pluralistic societies, Islamic teachings contribute to societal cohesion. First, the major stumbling block to such cohesion, racism and prejudice, is removed. Second, a strong love and bond is created between those of the Islamic faith. Third, clear and decisive instructions of just and proper behavior are given for treatment with those outside of the bond of faith. Fourth, the Muslim understands his responsibility towards those around him and therefore contributes to the good of all, further enhancing good feelings and cohesion within society.

And Allāh Almighty Knows best.

Footnotes:
[1] It is important to realize that this brotherhood is founded upon a common faith. In fact, blood relationships come to an end because of differences in religion. God says about Noah and his son, “[Noah said,] ‘O my Lord, verily my son is of my family! And certainly your promise is true, and You are the Most Just of the judges.’ He [God] said, ‘O Noah! Surely he is not of your family, his work is unrighteous’” [Hud, 11:45-46]. Hence, non-Muslims fall outside of the fold of this brotherhood. They are more than welcome to join this brotherhood by embracing Islam, as this brotherhood is not based on race, ethnicity or nationality. Otherwise, by their choice of religion and belief they have opted to remain outside of this brotherhood. As shall be discussed later, the Muslim still has obligations toward such non-Muslims.

[2] It is a great blessing that in Islam one finds detailed teachings that result in their desired goals while, at the same time, being extremely practical and consistent with human nature. The lack of such teachings is one of the greatest dilemmas faced by Christianity. With respect to societal cohesion, the greatest teachings found in the New Testament are what are known as “the hard sayings” of Jesus. They are as follows: “Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth: But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said; Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect” [Matthew 5:38-48]. (Note that Muslims are well aware of the fact that Jesus’ words were not preserved properly and therefore one cannot truly argue that these were his words.) Christian scholars themselves are perplexed. How are such obviously impossible or impractical teachings to be applied? Just one example of a discussion of these words will suffice to show how perplexing they are: “[For interpreting these words, t] he model proposed by Joachim Jeremias is simple, representative, and of continuing influence. According to this model, the Sermon usually is seen in one of three ways: (1) as a perfectionist code, fully in line with the legalism of rabbinic Judaism; (2) as an impossible ideal, meant to drive the believer first to desperation, and then to trust in God's mercy; or (3) as an "interim ethic" meant for what was expected to be a brief period of waiting in the end time, and which is now obsolete. Jeremias adds his own fourth thesis: The Sermon is an indicative depiction of incipient life in the kingdom of God, which presupposes as its condition of possibility the experience of conversion. More complex or comprehensive schematizations have been offered, but most major interpreters can be understood in relation to the options posed by Jeremias.” Lisa Sowle Cahill, Love Your Enemies: Discipleship, Pacifism, and Just War Theory [Minneapolis, MN: Fortress Press, 1994, p. 27.]

[3] Recorded by ibn Abi Dunya in Kitab al-Ikhwan.

[4] This fact is true for secularists as well. Many of those on the left side of the political scale feel true scorn and enmity toward those on the right, and vice-versa.

[5] There are times in which Islamic states may go to war with non-Muslim states. Such conditions of belligerency are not uncommon in the history of humankind and do not necessarily imply the impossibility of some cooperation in the future. In fact, European states constantly fought each other, sometimes for a hundred years’ time, and yet today they all belong to the European Union. A state of belligerency will affect the relationship between such Muslims and non-Muslims. However, that is not the normal case in the world today. Thus, a discussion of those cases is beyond the scope of this work.

[6] Ali Abu Lauz, compiler, Answers to Common Questions from New Muslims [Ann Arbor, MI: IANA, 1995, p. 30.]

[7] Issues concerning non-Muslim relatives or non-Muslim neighbors have already been touched upon.

[8] Ali Abu Lauz, Answers, p. 42.

[Via IslamReligion].