Ok. Maybe there's arguments for and against each opinion. But one thing is for sure, consistently leaving after 8 Rakats when the Imam has set out to pray 20 Rakats makes no sense at all. At least, I can't think of any explanation for this. If you want to pray 8 Rakats, find and go to a Masjid where they pray 8 Rakats, and, of course, vice-versa.
Those who leave after 8 Rakats in a 20-Rakat prayer are not only cheating the system but cutting themselves short. Think about it, if you leave every day after 8 Rakats, by the end of Ramadhan you will have heard only 8/20ths (i.e. only 40%) of the Qur'an. But then, I wonder, is it the difference of opinion that causes people to leave after 8 Rakats or just plain laziness?
Sunday, 16 September 2007
Saturday, 15 September 2007
Good memorisation
So you've memorised a sequence of Ayaat (verses) from the Holy Qur'an and can recite them in correct succession. What's more, when randomly given the first few words of an Ayah, you can reply instantaneously with the first few words of the following Ayah. That's good memorisation, maa sha Allah.
However, here's the test of great memorisation. When randomly given the first few words of an Ayah, can you state the first few words of the preceding Ayah? Try it. It's hard but a great technique to solidify your knowledge.
However, here's the test of great memorisation. When randomly given the first few words of an Ayah, can you state the first few words of the preceding Ayah? Try it. It's hard but a great technique to solidify your knowledge.
Monday, 3 September 2007
9.2, Oppression and the Rights of Others over us
In the Name of Allah, the Most Gracious, the Most Merciful.
‘Umar bin Al-Khattab (RA) reported: On the day (of the battle) of Khaibar, some Companions of the Prophet (SAW) came and remarked: “So-and-so is a martyr and so-and-so is a martyr.” When they came to a man about whom they said: “So-and-so is a martyr,” the Prophet (SAW) declared, “No. I have seen him in Hell for a mantle (or cloak) which he has stolen.” (Muslim)
This Hadith tells us that violation of the rights of people will not be forgiven even by martyrdom.
Abu Qatadah Al-Harith bin Rib3ee (RA) reported that the Messenger of Allah (SAW) said, “Faith in Allah and striving in His Cause (Jihad) are the deeds of highest merit.”
A man stood up said: “O Messenger of Allah! Tell me if I am killed in the Cause of Allah, will all my sins be forgiven?”
He (SAW) replied, “Yes, if you are killed in the Cause of Allah while you are patient, hopeful of your reward and marching forward not retreating.”
Then the Prophet (SAW) said to him, “Repeat what you have said.”
The man said: “Tell me if I am killed in the Cause of Allah, will all my sins be remitted?”
He (SAW) replied, “Yes, if you are martyred while you are patient, hopeful of your reward and march forward without retreating, unless, if you owe any debt, that will not be remitted. Angel Jibril told me that.” (Muslim)
This Hadith again shows the importance of fulfilling the rights of people and in particular the repayment of loans, which will not be pardoned in any case. It is therefore essential that we exercise utmost care to fulfil our obligations in this matter (i.e. to avoid falling into debt and, if unavoidable, to clear any debts that we have at the earliest opportunity).
‘Abdullah bin ‘Amr bin Al-‘aaS (RA) reported that the Prophet (SAW) said, “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (emigrant) is the one who refrains from what Allah has forbidden.” (Bukhari and Muslim)
A true Muslim is one who does not do any harm to others, overtly or covertly (openly or secretly). Similarly, a true Muhajir is one who avoids disobeying Allah. Thus, if a person leaves his home to emigrate to some other place but does not save himself from sins, his emigration is of no avail.
Abu Hurairah (RA) reported that the Prophet (SAW) said, “He who has done a wrong affecting his brother’s honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a Dinar nor a Dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion.” (Bukhari)
This Hadith tells us that if we do not compensate a person who we have harmed, and who has not pardoned us for it, then it will have a serious consequence in the Hereafter, as mentioned in this Hadith.
Thus, in conclusion, negligence in the case of public rights, which we take very lightly, is in fact ruinous and can easily become a source of much dishonour for us on the Day when no person will be wronged.
‘Umar bin Al-Khattab (RA) reported: On the day (of the battle) of Khaibar, some Companions of the Prophet (SAW) came and remarked: “So-and-so is a martyr and so-and-so is a martyr.” When they came to a man about whom they said: “So-and-so is a martyr,” the Prophet (SAW) declared, “No. I have seen him in Hell for a mantle (or cloak) which he has stolen.” (Muslim)
This Hadith tells us that violation of the rights of people will not be forgiven even by martyrdom.
Abu Qatadah Al-Harith bin Rib3ee (RA) reported that the Messenger of Allah (SAW) said, “Faith in Allah and striving in His Cause (Jihad) are the deeds of highest merit.”
A man stood up said: “O Messenger of Allah! Tell me if I am killed in the Cause of Allah, will all my sins be forgiven?”
He (SAW) replied, “Yes, if you are killed in the Cause of Allah while you are patient, hopeful of your reward and marching forward not retreating.”
Then the Prophet (SAW) said to him, “Repeat what you have said.”
The man said: “Tell me if I am killed in the Cause of Allah, will all my sins be remitted?”
He (SAW) replied, “Yes, if you are martyred while you are patient, hopeful of your reward and march forward without retreating, unless, if you owe any debt, that will not be remitted. Angel Jibril told me that.” (Muslim)
This Hadith again shows the importance of fulfilling the rights of people and in particular the repayment of loans, which will not be pardoned in any case. It is therefore essential that we exercise utmost care to fulfil our obligations in this matter (i.e. to avoid falling into debt and, if unavoidable, to clear any debts that we have at the earliest opportunity).
‘Abdullah bin ‘Amr bin Al-‘aaS (RA) reported that the Prophet (SAW) said, “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (emigrant) is the one who refrains from what Allah has forbidden.” (Bukhari and Muslim)
A true Muslim is one who does not do any harm to others, overtly or covertly (openly or secretly). Similarly, a true Muhajir is one who avoids disobeying Allah. Thus, if a person leaves his home to emigrate to some other place but does not save himself from sins, his emigration is of no avail.
Abu Hurairah (RA) reported that the Prophet (SAW) said, “He who has done a wrong affecting his brother’s honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a Dinar nor a Dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion.” (Bukhari)
This Hadith tells us that if we do not compensate a person who we have harmed, and who has not pardoned us for it, then it will have a serious consequence in the Hereafter, as mentioned in this Hadith.
Thus, in conclusion, negligence in the case of public rights, which we take very lightly, is in fact ruinous and can easily become a source of much dishonour for us on the Day when no person will be wronged.
9.1, Oppression and the Rights of Others over us
In the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an,
“There will be no friend, nor an intercessor for the Dhaalimoon (polytheists and wrongdoers), who could be given heed to.” (40:18)
And in another place, Allah says,
“And for the Dhaalimoon (polytheists and wrongdoers) there is no helper.” (22:71)
As we approach Ramadan, we will hear many reminders reminding us to use this time to purify ourselves and develop our relationship with our Creator. This will be by means of fasting, increasing in prayer, reading more Qur’an, and so on. In essence, such acts pertain to the rights of Allah upon us. I want to use this opportunity instead to discuss the other half of the religion, which is the rights of people upon us, so that we do not render our good deeds null and void without knowing it.
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) asked, “Do you know who the bankrupt is?”
They said: “The bankrupt among us is the one who has neither money with him nor any property.”
He (SAW) said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat (prayer), Saum (fasting) and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he spoke abusively of others, brought slander against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Muslim)
Thus we have to take strict care in the performance of obligations like prescribed Salat (prayers), Saum (fasting), Zakat (charity), and so on, but we have to take similar care in our dealings, manners and morals. Salvation lies in the proper fulfilment of all these requirements. Fulfilment of one at the cost of the other will not be sufficient for salvation. It is not sufficient for us to think ourselves safe and sound just because we are good at a few aspects of the Deen. We must strive to perfect ourselves in all aspects of this Deen; the rights of Allah, like prayer, fasting and pilgrimage, as well as the rights of people, like showing kindness, honesty and charity.
Jabir bin `Abdullah (RA) reported that the Messenger of Allah (SAW) said, “Beware of injustice, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it doomed those who were before you. It incited them to shed blood and treat the unlawful as lawful.” (Muslim)
Also, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Muslim)
These two sayings of the Prophet (SAW) make it abundantly clear that there will be utmost justice on the Day of Resurrection. So much so that Allah will redress even the grievance of the aggressed animal against the aggressor. Thus, these teachings serve as severe warnings for people. When animals, which are devoid of sense, will not be forgiven, how will mankind be, which is gifted with senses? We will not be pardoned if we are guilty of having been unjust to anyone without adequately compensating them.
Aisha (RA) reported that the Messenger of Allah (SAW) said, “Whoever usurps unlawfully even a hand span of land, a collar measuring seven times (this) land will be placed around his neck on the Day of Resurrection.” (Bukhari and Muslim)
We see in this Hadith that even a minor injustice to anybody in this world can cause great trouble on the Day of Resurrection.
‘Adi bin ‘Umairah (RA) reported that the Messenger of Allah (SAW) said, “Whosoever among you is appointed by us to a position and he conceals from us even a needle or less, it will amount to misappropriation and he will be called upon to restore it on the Day of Resurrection.”
(‘Adi bin ‘Umairah added:) A black man from the Ansar stood up - I can see him still - and said: “O Messenger of Allah, take back from me your assignment.”
He (the Prophet (SAW)) said, “What has happened to you?”
The man replied: “I have heard you saying such and such.”
Allah’s Messenger (SAW) said, “I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is unlawful.” (Muslim)
In this Hadith people of positions of responsibility are warned to perform their duties with co-operation and integrity. If they neglect their duties or take undue advantage of their official positions, they will be held guilty by Allah for conscious neglect of their duties and misuse of power. Another point to note from this Hadith, for us all, is that we should keep account of everything we give and take to and from others, regardless of whether we consider the item big or small.
Abu Musa (RA) reported that the Messenger of Allah (SAW) said, “Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.” Then he (SAW) recited,
'Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe.'" (11:102) (Bukhari and Muslim)
We should not think respite and relief from harm to mean exemption and immunity, because we do not know when respite granted by Allah will come to an end and punishment will follow.
We ask Allah for the strength and desire to live in accordance with his Deen, and we ask Him out of His mercy to forgive us our sins and shortcomings.
“There will be no friend, nor an intercessor for the Dhaalimoon (polytheists and wrongdoers), who could be given heed to.” (40:18)
And in another place, Allah says,
“And for the Dhaalimoon (polytheists and wrongdoers) there is no helper.” (22:71)
As we approach Ramadan, we will hear many reminders reminding us to use this time to purify ourselves and develop our relationship with our Creator. This will be by means of fasting, increasing in prayer, reading more Qur’an, and so on. In essence, such acts pertain to the rights of Allah upon us. I want to use this opportunity instead to discuss the other half of the religion, which is the rights of people upon us, so that we do not render our good deeds null and void without knowing it.
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) asked, “Do you know who the bankrupt is?”
They said: “The bankrupt among us is the one who has neither money with him nor any property.”
He (SAW) said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat (prayer), Saum (fasting) and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he spoke abusively of others, brought slander against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Muslim)
Thus we have to take strict care in the performance of obligations like prescribed Salat (prayers), Saum (fasting), Zakat (charity), and so on, but we have to take similar care in our dealings, manners and morals. Salvation lies in the proper fulfilment of all these requirements. Fulfilment of one at the cost of the other will not be sufficient for salvation. It is not sufficient for us to think ourselves safe and sound just because we are good at a few aspects of the Deen. We must strive to perfect ourselves in all aspects of this Deen; the rights of Allah, like prayer, fasting and pilgrimage, as well as the rights of people, like showing kindness, honesty and charity.
Jabir bin `Abdullah (RA) reported that the Messenger of Allah (SAW) said, “Beware of injustice, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it doomed those who were before you. It incited them to shed blood and treat the unlawful as lawful.” (Muslim)
Also, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Muslim)
These two sayings of the Prophet (SAW) make it abundantly clear that there will be utmost justice on the Day of Resurrection. So much so that Allah will redress even the grievance of the aggressed animal against the aggressor. Thus, these teachings serve as severe warnings for people. When animals, which are devoid of sense, will not be forgiven, how will mankind be, which is gifted with senses? We will not be pardoned if we are guilty of having been unjust to anyone without adequately compensating them.
Aisha (RA) reported that the Messenger of Allah (SAW) said, “Whoever usurps unlawfully even a hand span of land, a collar measuring seven times (this) land will be placed around his neck on the Day of Resurrection.” (Bukhari and Muslim)
We see in this Hadith that even a minor injustice to anybody in this world can cause great trouble on the Day of Resurrection.
‘Adi bin ‘Umairah (RA) reported that the Messenger of Allah (SAW) said, “Whosoever among you is appointed by us to a position and he conceals from us even a needle or less, it will amount to misappropriation and he will be called upon to restore it on the Day of Resurrection.”
(‘Adi bin ‘Umairah added:) A black man from the Ansar stood up - I can see him still - and said: “O Messenger of Allah, take back from me your assignment.”
He (the Prophet (SAW)) said, “What has happened to you?”
The man replied: “I have heard you saying such and such.”
Allah’s Messenger (SAW) said, “I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is unlawful.” (Muslim)
In this Hadith people of positions of responsibility are warned to perform their duties with co-operation and integrity. If they neglect their duties or take undue advantage of their official positions, they will be held guilty by Allah for conscious neglect of their duties and misuse of power. Another point to note from this Hadith, for us all, is that we should keep account of everything we give and take to and from others, regardless of whether we consider the item big or small.
Abu Musa (RA) reported that the Messenger of Allah (SAW) said, “Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.” Then he (SAW) recited,
'Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe.'" (11:102) (Bukhari and Muslim)
We should not think respite and relief from harm to mean exemption and immunity, because we do not know when respite granted by Allah will come to an end and punishment will follow.
We ask Allah for the strength and desire to live in accordance with his Deen, and we ask Him out of His mercy to forgive us our sins and shortcomings.
Saturday, 18 August 2007
Experiences from Hajj
Given less than a page to pen some of my experiences from last year’s Hajj, this is going to be tough task indeed. Two weeks, every day as packed as the next; do I tell you about the rituals, the people or the places? Maybe I should advise on patience and knowledge; how not to crack and miss the point of it all? Or perhaps I should go deeper and tell you about the opened hearts on the plains of Arafat and the lifted spirits on the mountains of Mina and Muzdalifah?
Let me start with my return. Hair shaved, heels cracked, body exhausted and carrying a slight cough, sounds tough, right? Well, that's the thing exactly. This is no ordinary trip. Think last ten days of Ramadan: Your spirit comes to life and carries you. Eager to cleanse your soul and clear your slate, you are surer and more sincere than ever. The result? You return with firm resolutions, focused targets, far-reaching goals and fearing a slackness that overcame your former self. You return as sinless as a newborn baby… and just as tired with a good few daytime naps to catch up on.
That's what you come back with. As for setting off, it all begins when you trade your clothes for two simple white sheets, and thus you enter the state of Ihram; time to focus, find that inner peace and channel out all negative energies. No more swearing, backbiting or lying; not that you would anyway. Instead, you moisten your tongue with the remembrance of Allah: "O my Lord, Here I am at Your service, Here I am. There is no partner with You. Here I am. Truly, the praise and the provisions are Yours, and so is the dominion and sovereignty. There is no partner unto You."
You arrive in Makkah to perform Umrah ahead of the days of the Hajj rituals. The overwhelming numbers don't quite hit you until you set off from your hotel room for your first prayer in the Sacred Mosque. A 10-minute walk away, you set off 20-minutes early to make it there ahead of time. Excited to catch that first glimpse of the Ka'bah (the square stone building in the Sacred Mosque), the hub of your life, you rush on only to get stuck a great distance from the Masjid in a massive swarm of bodies settled on their prayer mats for the coming prayer. So your first prayer is on the street and not even on the marble surrounding the Masjid! That first glimpse of the Ka'bah will have to wait and you make a note to self: "Set off for the Masjid an hour ahead of prayer time, for any chance of getting in."
A little later, with the crowds dispersed somewhat, you excitedly find your way to the Masjid. Nothing can prepare you for the mesmerisation that awaits so I will not even attempt to describe the feeling. Fixated on the Ka'bah, lost in thought, you stand there supplicating in gratitude for this opportunity. Nothing can break this intimate encounter. Well, actually, nothing except the guard that comes along, pats you on the shoulder and tells you to move along because you're blocking the passageway.
With that first glimpse complete and having returned to your senses, it's now time to perform your Tawaf (circling of the Ka'bah). Despite the crowds, you jump in on the ground floor and find yourself being whisked along; round and round the Ka'bah, the focus of your faith and the centre of the Islamic movement. You, and the thousands of believers circling the Ka'bah with you at that point in time, have gathered from all around the globe for no other reason than the worship of One God. And so it begins, as you walk with all those around you, you glorify Allah like never before and supplicate to Him with a complete submission.
With each cycle, stuck in the crowds, sun beaming down, Ihram being adjusted and flung in your face repeatedly by the man in front, continuously being run over by rigidly formed bodies of Turks, Indonesians and Malaysians (you'll understand when you get there!), the intensity increases, the annoyances begin to add up and you find yourself starting to lose concentration and a bit of cool. But despite it all, you take a deep breath and shake it off; refusing to allow these small annoyances to build up and spoil your Tawaf, you keep smiling, anger not and keep sight of the higher purpose: "O my Lord, Here I am at Your service, Here I am. There is no partner with You. Here I am. Truly, the praise and the provisions are Yours, and so is the dominion and sovereignty. There is no partner unto You."
That's a page complete and I haven't even started telling you about Madinah or the Hajj rites. I did start by saying that this was a tough task. I guess I'll have to continue next time. Between now and then, if you've got the money, health is not a problem and you're convinced that it is an experience of a lifetime, then start your preparations now and get out there… this year!
(Written for Issue 16 of Noor Ul Islam's Noor Magazine)
Friday, 20 July 2007
8.2, Calling to Islam and Giving Counsel
In the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “The believers are nothing else than brothers (in Islamic religion).” (49:10)
Allah also informs us in the Qur’an, “(Nuh said) I give sincere advice to you.” (7:62)
And in another place, “(And Huud said) And I am a trustworthy adviser (or well-wisher) for you.” (7:68)
Islam is a religion that teaches unselfishness. We want what is best not only for our selves but also for those around us; our family, friends, colleagues, neighbours and everyone else in contact with us, and what better treasure to share than that of Islam; a complete system of life that brings with it the ultimate contentment of heart, mind and soul.
Tameem bin Aus Ad-Daaree (RA) reported that the Prophet (SAW) said, “Ad-Deen is sincerity.” We asked, “For whom?” He (SAW) replied, “For Allah, His Book, His Messenger and for the leaders of the Muslims and their masses.” (Muslim)
This short conversation stresses the importance and merits of general sincerity.
The goodwill (i.e. sincerity) for the Muslim rulers stands here for co-operating with them in their lawful orders. If they deviate from the Straight Path they should be counselled and persuaded to return to virtue.
The goodwill (i.e. sincerity) for the Muslim masses means that we should work for the betterment of their life in this world and the Hereafter. They should be provided right guidance, induced to perform good deeds and deterred from evils.
So important is this concept of giving counsel to one another that Jareer bin ‘Abdullah (RA) reported: "I made my covenant with the Messenger of Allah (SAW) on the observance of Salah, payment of Zakah, and giving counsel to the Muslims." (Bukhari and Muslim)
This Hadith emphasizes the importance of goodwill to all the Muslims to the extent that the Prophet (SAW) would require his Companions to vow for their goodwill giving counsel to each other in the same way as he did in the case of Salat and Zakat.
Lastly, Anas (RA) reported that the Prophet (SAW) said, “None of you becomes a true believer until he likes for his brother what he likes for himself.” (Bukhari and Muslim)
We learn from this the importance and virtue of mutual love among the Muslims. If we were to act upon the injunctions mentioned in this Hadith we would be purged immediately of the evils like exploitation, bribery, dishonesty, falsehood, cheating, forgery, etc., which are rampant in our societies. Islam has taught us golden principles but because we do not live according to them and assist one another to do so we lead lives of disgrace and moral shame. May Allah guide us to the Straight Path.
8.1, Calling to Islam and Giving Counsel
In the Name of Allah, the Most Merciful, the Most Gracious, who says in the Qur’an, “And invite (men) to (believe in) your Rubb (i.e., in the Oneness of Allah).” (28:87)
In another place, Allah says, “Invite (mankind, O Muhammad (SAW)) to the way of your Rubb (i.e. Islam) with wisdom (i.e. with the Divine Revelation, the Qur’an and fair preaching).” (16:125)
Also, Allah says, “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).” (5:2)
And Allah says, “Let there arise out of you a group of people inviting to all that is good (Islam).” (3:104)
We see in these verses commandments for us to call one another to the submission of One God and to help one another in living according to the way that He has prescribed. The reward for doing so is as the Messenger of Allah (SAW) said, “Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action.” (Muslim)
Similarly, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect.” (Muslim)
‘Invitation’ or ‘Call’ here stand to mean that we induce others to virtue or seduce others to sin by means of our speech or actions.
How we induce others to virtue or seduce others to sin by our speech is easy to understand; it could be by explaining the merits of a particular action, persuading about the goodness of a particular action, stating the joys that some action brings, and so on.
How we induce others to virtue or seduce others to sin by our actions is a little bit trickier to understand and best explained by example. Suppose you have children and are always telling them that they should pray, but you yourself do not pray, then your action, or lack of it, will speak volumes in their decision as to whether to pray or not. On the other hand, if from a young age your children see you praying and gaining much satisfaction from your prayer then there is a very good chance that they will also adopt the prayer in their lives. Similarly, a celebrity-type figure that others look up to can convince thousands to start or stop smoking, to give to a certain charitable cause, to dress a certain way, to speak a certain way, or to generally act a certain way by simply being seen doing that act, and that is the essence of modern day advertising.
We come to know from the previous Hadith that one who becomes a medium for either virtue or sin is given a reward or punishment accordingly by Allah.
On the day of the Battle of Khaibar when the Messenger of Allah (SAW) conferred upon Ali (RA) the banner, Ali (RA) said: “O Messenger of Allah, shall I fight against them until they are like us?” Thereupon he (the Prophet (SAW)) said, “Advance cautiously until you reach their open places; thereafter, invite them to Islam and inform them what is obligatory for them from the Rights of Allah, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels.” (Bukhari and Muslim)
We see here the huge reward for assisting towards righteousness and piety, and it is just as Allah, the Exalted, swore in the Qur’an, “By Al-‘Asr (the time). Verily, man is in loss. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience.” (103:1-3)
In another place, Allah says, “Invite (mankind, O Muhammad (SAW)) to the way of your Rubb (i.e. Islam) with wisdom (i.e. with the Divine Revelation, the Qur’an and fair preaching).” (16:125)
Also, Allah says, “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).” (5:2)
And Allah says, “Let there arise out of you a group of people inviting to all that is good (Islam).” (3:104)
We see in these verses commandments for us to call one another to the submission of One God and to help one another in living according to the way that He has prescribed. The reward for doing so is as the Messenger of Allah (SAW) said, “Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action.” (Muslim)
Similarly, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect.” (Muslim)
‘Invitation’ or ‘Call’ here stand to mean that we induce others to virtue or seduce others to sin by means of our speech or actions.
How we induce others to virtue or seduce others to sin by our speech is easy to understand; it could be by explaining the merits of a particular action, persuading about the goodness of a particular action, stating the joys that some action brings, and so on.
How we induce others to virtue or seduce others to sin by our actions is a little bit trickier to understand and best explained by example. Suppose you have children and are always telling them that they should pray, but you yourself do not pray, then your action, or lack of it, will speak volumes in their decision as to whether to pray or not. On the other hand, if from a young age your children see you praying and gaining much satisfaction from your prayer then there is a very good chance that they will also adopt the prayer in their lives. Similarly, a celebrity-type figure that others look up to can convince thousands to start or stop smoking, to give to a certain charitable cause, to dress a certain way, to speak a certain way, or to generally act a certain way by simply being seen doing that act, and that is the essence of modern day advertising.
We come to know from the previous Hadith that one who becomes a medium for either virtue or sin is given a reward or punishment accordingly by Allah.
On the day of the Battle of Khaibar when the Messenger of Allah (SAW) conferred upon Ali (RA) the banner, Ali (RA) said: “O Messenger of Allah, shall I fight against them until they are like us?” Thereupon he (the Prophet (SAW)) said, “Advance cautiously until you reach their open places; thereafter, invite them to Islam and inform them what is obligatory for them from the Rights of Allah, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels.” (Bukhari and Muslim)
We see here the huge reward for assisting towards righteousness and piety, and it is just as Allah, the Exalted, swore in the Qur’an, “By Al-‘Asr (the time). Verily, man is in loss. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience.” (103:1-3)
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