The Command to Fulfil Our Trusts
-The
whole of creation is based on justice
-After
creating the creation, all of this creation were presented with an option to
accept the trust of free-will and guardianship; that they will be held
accountable for Halal/ Haram, private/public.
4:58
إن عرضنا الأمانة على السموات والأرض والجبال فأبين أن
يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما جهولاً
33:72
199-"There
are three signs of a hypocrite: When he speaks, he lies; when he makes a promise,
he breaks it; and when he is trusted, he betrays his trust."
Another narration adds the words:
'Even if he observes fasts, performs Salat and asserts that he is a
Muslim".
|
Amanah
includes:
-finances
-rights
-trusts/secrets
al-Mawsoo‘ah
al-Fiqhiyyah al-Kuwaitiyyah
|
A sign of the times…
200-Hudhaifah
bin Al-Yaman (May Allah bepleased with him) reported:
Messenger of Allah (ﷺ) foretold to us two Ahadith. I have seen one (being fulfilled),
and I am waiting for the other.
He (ﷺ) told us, "Amanah (the trust) descended in the innermost
(root) of the hearts of men (that is, it was in their heart innately, by
Fitrah, or pure human nature). Then the Qur'an was revealed and they learnt
from the Quran and they learned from the Sunnah."
Then the (Prophet (ﷺ)) told us about the removal of Amanah. He said, "The man
would have some sleep, and Amanah would be taken away from his heart leaving
the impression of a faint mark
….
"The people would enter into
transactions with one another and hardly a person would be left who would
return (things) entrusted to him (and there would look like an honest person)
till it would be said: 'In such and such tribe there is a trustworthy man.'
And they would also say about a
person: 'How prudent he is! How handsome he is and how intelligent he is!'
whereas in his heart there would be no grain of Faith."
|
Justice can
only be brought about with sincerity and mercy for others. All of which will
be lifted.
|
In the hereafter
201-Amanah
and ties of relationship will be sent forth and will stand on the sides of the
Sirat (that is, the Bridge set over Hell-fire) right and left, and the first of
you will pass like lightning.'' I said (that is Abu Hurairah (May Allah be
pleased with him)"
I ransom you with my father and
mother, what is like the movement of lightning?'' The Messenger of Allah
replied, "Have you not seen how the lightning goes and returns in the
twinkling of an eye?
Allah will promise success for the
one who wants to restore people’s right:
202-Abu Khubaib 'Abdullah bin Az-Zubair (May Allah bepleased with them)
reported:
When Az-Zubair, got ready to fight in the battle of Al- Jamal, he called
me and said: "My son, whoever is killed today will be either a wrongdoer
or a wronged one. I expect that I shall be the the wronged one today. I am much
worried about my debt. Do you think that anything will be left over from our
property after the payment of my debt? My son, sell our property and pay off my
debt." Az-Zubair then willed one-third of that portion to his sons; namely
'Abdullah's sons. He said, "One-third of the one-third. If any property is
left after the payment of debts, one-third (of the one-third of what is left is
to be given to your sons." (Hisham, a subnarrator added: "Some of the
sons of 'Abdullah were equal in age to the sons of Az-Zubair, e.g., Khubaib and
Abbad. 'Abdullah had nine sons and nine daughters at that time)". (The
narrator 'Abdullah added:) He kept on instructing me about his debts and then
said: "My son, should you find yourself unable to pay any portion of my
debt then beseech my Master for His help." By Allah, I did not understand
what he meant and asked: "Father, who is your Master?" He said:
"Allah." By Allah! Whenever I faced a difficulty in discharging any
portion of his debt; I would pray: "O Master of Zubair, discharge his
debt," and He discharged it. Zubair was martyred. He left no money, but he
left certain lands, one of them in Al-Ghabah, eleven houses in Al-Madinah, two
in Basrah, one in Kufah and one in Egypt. The cause of his indebtedness was
that a person would come to him asking him to keep some money of his in trust
for him. Zubair would refuse to accept it as a trust, fearing it might be lost,
but would take it as a loan. He never accepted a governorship, or revenue
office, or any public office. He fought along with Messenger of Allah (ﷺ) and Abu Bakr, 'Umar and 'Uthman (May Allah be pleased with
them).
'Abdullah added: I prepared a statement of his debts and they amounted to two million and two hundred thousand! Hakim bin Hizam met me and asked me: "Nephew, how much is due from my brother as debt?" I kept it as secret and said: "A hundred thousand." Hakim said: "By Allah! I do not think your assets are sufficient for the payment of these debts." I said: "What would you think if the amount were two million and two hundred thousand?" He said: "I do not think that you would be able to clear off the debts. If you find it difficult let me know."
Az-Zubair (May Allah bepleased with him) had purchased the land in Al-Ghabah for a hundred and seventy thousand. 'Abdullah sold it for a million and six hundred thousand, and declared that whosoever had a claim against Az-Zubair (May Allah bepleased with him) should see him in Al-Ghabah. 'Abdullah bin Ja'far (May Allah bepleased with him) came to him and said: "Az- Zubair (May Allah bepleased with him) owed me four hundred thousand, but I would remit the debt if you wish." 'Abdullah (May Allah bepleased with him) said: "No." Ibn Ja'far said: ''If you would desire for postponement I would postpone the recovery of it." 'Abdullah said: "No." Ibn Ja'far then said: "In that case, measure out a plot for me." 'Abdullah marked out a plot. Thus he sold the land and discharged his father's debt. There remained out of the land four and a half shares. He then visited Mu'awiyah who had with him at the time 'Amr bin 'Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam'ah (May Allah bepleased with them). Mu'awiyah (May Allah bepleased with him) said: "What price did you put on the land in Al-Ghabah?" He said: "One hundred thousand for a each share. Mu'awiyah inquired: "How much of it is left?" 'Abdullah said: "Four and a half shares." Al-Mundhir bin Az-Zubair said: "I will buy one share for a hundred thousand". 'Amr bin 'Uthman said: "I will buy one share for a hundred thousand". Ibn Zam'ah said: "I will buy one share for a hundred thousand." Then Mu'awiyah asked: "How much of it is now left?" 'Abdullah said: "One and a half share. Mu'awiyah said: "I will take it for one hundred and fifty thousand." Later 'Abdullah bin Ja'far sold his share to Mu'awiyah for six hundred thousand.
When 'Abdullah bin Az-Zubair (May Allah bepleased with him) finished the debts, the heirs of Az-Zubair (May Allah bepleased with him) asked him to distribute the inheritance among them. He said: "I will not do that until I announce during four successive Hajj seasons: 'Let he who has a claim against Az-Zubair come forward and we shall discharge it."' He made this declaration on four Hajj seasons and then distributed the inheritance among the heirs of Az-Zubair (May Allah bepleased with him) according to his will. Az- Zubair (May Allah bepleased with him) had four wives. Each of them received a million and two hundred thousand. Thus Az-Zubair's total property was amounted to fifty million and two hundred thousand.
'Abdullah added: I prepared a statement of his debts and they amounted to two million and two hundred thousand! Hakim bin Hizam met me and asked me: "Nephew, how much is due from my brother as debt?" I kept it as secret and said: "A hundred thousand." Hakim said: "By Allah! I do not think your assets are sufficient for the payment of these debts." I said: "What would you think if the amount were two million and two hundred thousand?" He said: "I do not think that you would be able to clear off the debts. If you find it difficult let me know."
Az-Zubair (May Allah bepleased with him) had purchased the land in Al-Ghabah for a hundred and seventy thousand. 'Abdullah sold it for a million and six hundred thousand, and declared that whosoever had a claim against Az-Zubair (May Allah bepleased with him) should see him in Al-Ghabah. 'Abdullah bin Ja'far (May Allah bepleased with him) came to him and said: "Az- Zubair (May Allah bepleased with him) owed me four hundred thousand, but I would remit the debt if you wish." 'Abdullah (May Allah bepleased with him) said: "No." Ibn Ja'far said: ''If you would desire for postponement I would postpone the recovery of it." 'Abdullah said: "No." Ibn Ja'far then said: "In that case, measure out a plot for me." 'Abdullah marked out a plot. Thus he sold the land and discharged his father's debt. There remained out of the land four and a half shares. He then visited Mu'awiyah who had with him at the time 'Amr bin 'Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam'ah (May Allah bepleased with them). Mu'awiyah (May Allah bepleased with him) said: "What price did you put on the land in Al-Ghabah?" He said: "One hundred thousand for a each share. Mu'awiyah inquired: "How much of it is left?" 'Abdullah said: "Four and a half shares." Al-Mundhir bin Az-Zubair said: "I will buy one share for a hundred thousand". 'Amr bin 'Uthman said: "I will buy one share for a hundred thousand". Ibn Zam'ah said: "I will buy one share for a hundred thousand." Then Mu'awiyah asked: "How much of it is now left?" 'Abdullah said: "One and a half share. Mu'awiyah said: "I will take it for one hundred and fifty thousand." Later 'Abdullah bin Ja'far sold his share to Mu'awiyah for six hundred thousand.
When 'Abdullah bin Az-Zubair (May Allah bepleased with him) finished the debts, the heirs of Az-Zubair (May Allah bepleased with him) asked him to distribute the inheritance among them. He said: "I will not do that until I announce during four successive Hajj seasons: 'Let he who has a claim against Az-Zubair come forward and we shall discharge it."' He made this declaration on four Hajj seasons and then distributed the inheritance among the heirs of Az-Zubair (May Allah bepleased with him) according to his will. Az- Zubair (May Allah bepleased with him) had four wives. Each of them received a million and two hundred thousand. Thus Az-Zubair's total property was amounted to fifty million and two hundred thousand.
THE PROHIBITION OF OPPRESSION AND THE COMMAND TO REPEL THE OPPRESSOR
|
Oppression is of
three types:
-with the
creator
-with oneself
-with one
another
-Ibn Rajab
|
40:18
22:71
IN THE HEREAFTER,
he will have no help against his Master:
-Because the one
who harms in the Dunya has no concern for the Akhirah
203-Beware
of injustice, for oppression will be darkness on the Day of Resurrection
|
It’s only
light that will benefit people in the hereafter, therefore being oppressive
repels all light that a person could potentially have in the hereafter.
-an-Nawawi
|
204-On
the Resurrection Day, 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
205-(Final Hajj) Listen, Allah has made your blood, and your
properties as inviolable as of this day of yours (i.e., the Day of Sacrifice),
in this city of yours (i.e., Makkah), in this month of yours (i.e., Dhul
-Hijjah).
206-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.
207-"Verily,
Allah gives respite to the oppressor. But when He seizes him, He does not let
him escape." Then he (ﷺ)) 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).
|
Oppression increases and
multiplies sin. For this reason, oppression is multiplied also in its sin.
-as-Sa’di
|
208-Beware
of the supplication of the oppressed, for there is no barrier between it and
Allah.
|
All of mankind, both believers
and disbelievers, ask of Allah and Allah may answer the supplication of the
disbeliever. If the disbelievers ask Allah for provision, He grants them
provision and water.
-Ibn
Taymiyyah
|
209-By
Allah in Whose Hand is the life of Muhammad, if any one of you took anything
wrongfully, he will bring it on the Day of Resurrection, carrying it on (his
back), I will not recognize anyone of you, on the Day of Resurrection with a
grunting camel, or a bellowing cow, or a bleating ewe.
210-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
There is no virtue in those who
oppress; no matter how high your status….
211-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
212-A
man named Kirkirah, who was in charge of the personal effects of Messenger of
Allah (ﷺ) passed
away and the Prophet (ﷺ) said,
"He is in the (Hell) Fire." Some people went to his house looking for
its cause and found there a cloak that he had stolen.
213- Thereupon
he said, "Your blood, your property and your honour are inviolable to you
all like the inviolablity of this day of yours, in this city of yours and in
this month of yours. You will soon meet your Rubb and He will ask you about
your deeds. So do not turn to disbelief after me by striking the necks of one
another.
|
The expiation for gossip is to pray for
forgiveness for the person about whom you gossiped
-al-Hasan
al-Basri
|
214-"Allah
decrees the (Hell) Fire and debars Jannah for the one who usurps the rights of
a believer by taking a false oath." One man asked: "O Messenger of
Allah! Even if it should be for an insignificant thing?" He said,
"Even if it be a stick of the Arak tree (i.e., the tree from which Miswak
sticks are taken)".
QUESTION: what should one do if they
are oppressed?
-pardon and forgiveness
-Dua against the oppression (not the
oppressor)
|
Sa’eed bin Jubayr (may
Allah have mercy on him) said:
“Do not supplicate
against a believer for bad to afflict them…this is a form of transgression.”
|
215-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 (ﷺ)) said, "What has happened to you?" The man replied:
"I have heard you saying such and such." He (ﷺ) 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".
216-When
they came to a man about whom they said: "So-and-so is a martyr," the
Prophet (ﷺ) declared,
"No. I have seen him in Hell for a mantle (or cloak) which he has
stolen".
217-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.
|
Repentance in the sense of regretting what one
has done and resolving not to do it again is not sufficient to waive the
rights that are owed to other people.
-al-Mawsoo’ah
al-Fiqhiyyah
|
218-Messenger
of Allah (ﷺ) said,
"Do you know who is the bankrupt?" They said: "The bankrupt
among us is one who has neither money with him nor any property". He said,
"The real bankrupt of my Ummah would be he who would come on the Day of
Resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself
bankrupt on that day as he will have exhausted the good deeds) because he
reviled others, brought calumny 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".
Success in society is in being
justice
219-Verily,
I am only a human and the claimants bring to me (their disputes); perhaps some
of them are more eloquent than others. I judge according to what I hear from
them). So, he whom I, by my judgment, (give the undue share) out of the right
of a Muslim, I in fact give him a portion of (Hell) Fire.
|
There are three that are promised to only increase in failure:
1-the oppressed will have their honour increased if they are
patient,
2-the one who spends to keep ties will have an increase in
wealth,
3-the beggar will have poverty increased the more he asks to
get rich
|
220-A
believer continues to guard his Faith (and thus hopes for Allah's Mercy) so
long as he does not shed blood unjustly.
221-Many
people misappropriate (acquire wrongfully) Allah's Property (meaning Muslims'
property). These people will be cast in Hell on the Day of Resurrection.
|
All good is found in being just and all evil is found in oppression.
For this reason, being just is obligatory and this applies to all matters. It
is likewise forbidden on all humans to be oppressive; irrespective of whether
a person is Muslim or not.
-Ibn Taymiyyah
|
THE SANCTITY OF THE MUSLIM
& AN EXPLANATION TO THEIR RIGHTS AND THE COMPASSION ONE MUST HAVE FOR THEM
-Part of perfecting one’s Eman..
وقال
تعالى: {من قتل نفسا بغير نفس أو فساد في الأرض فكأنما قتل الناس جميعًا
ومن أحياها فكأنما أحيا الناس جميعًا} ((المائدة : 32)).
222-
"The relationship of the believer with another believer is like (the
bricks of) a building, each strengthens the other.
-Being sincere, includes repelling
harm, is part of Eman
|
Sincerity to all Muslims
is to help guide them to that which is better for them
-Ibn Athir
|
223-
Whoever enters our mosque or passes through our market with arrows with him, he
should hold them by their heads lest it should injure any of the Muslims
|
It is obligatory, and
this is the opinion of Ahmad, to advise (and repel harm from reaching them) –
even if they don’t ask for it.
-Ibn Muflih
|
224-
The believers in their mutual kindness, compassion and sympathy are just like
one body. When one of the limbs suffers, the whole body responds to it with
wakefulness and fever
|
Good souls recognise one
another and want to work and assist one another.
-Al-Khattabi
|
225-He
who does not show mercy to others will not be shown mercy
226-"I
cannot help you if Allah has snatched kindness from your hearts"
227-He
who is not merciful to people Allah will not be merciful to him.
Three characteristics of those who
enter Jannah: a just ruler, someone who loves other Muslims and one who is good
to his family
228-
When one of you leads the Salat, he should not prolong it because the congregation
includes those who are feeble, ill or old
229-
Messenger of Allah (ﷺ) would
sometimes abstain from doing something he wished to do, lest others should
follow him and it might become obligatory upon them
230-
The Prophet (ﷺ) prohibited
his Companions out of mercy for them, from observing continuous fasting without
a break. They said: "But you observe fast continuously". He replied,
"I am not like you. I spend the night while my Rubb provides me with food
and drink"
231-
"I stand up to lead Salat with the intention of prolonging it. Then I hear
the crying of an infant and I shorten the Salat lest I should make it
burdensome for his mother".
232-
"When anyone offers the Fajr (dawn) prayer, in congregation, he is in the
Protection of Allah. So let not Allah call him to account, withdrawing, in any
respect, His Protection. Because, He will get hold of him and throw him down on
his face in the Hell-fire."
No compassion + bad thoughts = leads
to bad actions/statements + disunity = shirk + innovation.
|
Compatibility
between souls is one of the strongest causes of love. Every person is
attracted towards that which is compatible with him, and this compatibility
is of two types: original compatibility which is ingrained in the essence and
that which comes later because of because of living together or having
something in common.
If
your aims match his aims, there will be harmony between your soul and his, but
if the aims are different, then harmony will no longer exist.
-Ibn al-Qayyim
|
233-
A Muslim is a brother of another Muslim. So he should not oppress him nor
should he hand him over to (his satan or to his self which is inclined to
evil). Whoever fulfills the needs of his brother, Allah will fulfill his needs;
whoever removes the troubles of his brother, Allah will remove one of his
troubles on the Day of Resurrection; and whoever covers up the fault of a
Muslim, Allah will cover up his fault on the Day of Resurrection
234-
A Muslim is a brother to a Muslim. He should neither deceive him nor lie to
him, nor leave him without assistance. Everything belonging to a Muslim is
inviolable for a Muslim; his honour, his blood and property. Piety is here (and
he pointed out to his chest thrice). It is enough for a Muslim to commit evil
by despising his Muslim brother
235-
Do not envy one another; do not inflate prices by overbidding against one
another; do not hate one another; do not harbour malice against one another;
and do not enter into commercial transaction when others have entered into that
(transaction); but be you, O slaves of Allah, as brothers. A Muslim is the
brother of another Muslim; he neither oppresses him nor does he look down upon
him, nor does he humiliate him. Piety is here, (and he pointed to his chest
three times). It is enough evil for a Muslim to hold his brother Muslim in
contempt. All things of a Muslim are inviolable for his brother-in-faith: his
blood, his property and his honour
236-
No one of you shall become a true believer until he desires for his brother
what he desires for himself
237-“Help
your brother, whether he is an oppressor or is oppressed”
All of the above have a prohibition
as well as a command
|
True brotherhood is based on Eman,
not lineage (because Eman is permanent and brings about positive outcomes)
-Ibn
Baz
|
238-
A believer owes another believer five rights: responding to greetings, visiting
him in illness, following his funeral, accepting his invitation, and saying
'Yarhamuk-Allah (May Allah have mercy on you),' when he says 'Al-hamdu lillah
(Praise be to Allah)' after sneezing
239-
The Prophet (ﷺ) commanded
us to observe seven things and forbade us seven. He ordered us to visit the
sick; to follow funeral processions; to respond to a sneezer with
'Yarhamuk-Allah (May Allah have mercy on you)' when he says 'Al-hamdu lillah
(Praise be to Allah),' to help the oppressed and to help others to fulfill
their oaths, to accept invitation and to promote greeting. He forbade us to
wear gold rings, to drink in silver utensils, to use Mayathir (silk carpets
placed on saddles), to wear Al-Qassiy (a kind of silk cloth) to wear fine silk
brocade.
QUESTION:
if a person is not well, do we have suspicion of him?
Even
if he has abused himself, do we still show sympathy?
If
that’s the case with a physical illness then we should supplicate and be
supportive with sincerity of spiritual illnesses also!
And
Allah Knows best.
No comments:
Post a Comment