Tenets of Islam

Principle Tenets of Islam

It is related by Abdullah bin Omar that the Apostle of God said:

“Islam is built upon five things: the testimony that there is no deity but Allah and Muhammad (PBUH) is his bondman and apostle; and the observance of prayer, and the paying of the poor-due, and the pilgrimage to Mecca, and the fast of Ramadhan.” (Bukhari and Muslim)

Commentary:

In the above tradition the Prophet has compared Islam to a building that is built upon pillars and said that the structure of Islam is raised upon the five fundamental tenets it is, therefore, inconceivable for a Muslim to be negligent in the observance of these principles which, in fact are the foundational pillars of Islam.

It should, however be remembered that duties in Islam are not confined only by the five basic principles but extended to other matters as well, such as the sanctioning of what is rights and prohibiting of that is wrong, and Jihad in the path of Allah. Since the importance that they enjoy is not equalled by any other tenet they have been elevated to the status of fundamental doctrines ad this is identical to what been pointed out in the commentary of the proceeding tradition.

The five points are to Islam that body is to soul. Moreover they exemplify the principal aspects of worship that are an end in themselves and whose obligator-ness is not lasting only for a limited time of related to a particular situation. These are binding and compulsory at all times and in all conditions as against Jihad and the sanctioning of what is allowed and the forbidding of what in prohibited which are an obligatory duty only on certain occasions and in certain circumstances.

Tenets of Islam

Criterion of Superiority

Abu Zarr (radhiyallahu anhu) narrates that the Apostle of Allah (once) said to him: ‘You as a person, enjoy no superiority over a white-skinned or a black-skinned man. You can, of course, be superior through piety and fear of Allah.’
(Musnad Ahmad)

Commentary
It shows that honour and superiority does not rest with wealth, nationality, birth, language or face and figure. it is determined by piety (i.e., fear of Allah and the way of life stemming from it). Thus, with Allah, he is greater in honour who is more pious. As the Qur’aan says:

‘Verily, the most honoured of you in the sight of Allah is (he who is) the most righteous of you.’
(Al Qur’aan 49:13)

It is related by Mu’aaz ibn Jabal (radhiyallahu anhu) that the Apostle of Allah sent him to Yemen as the governor (and when he was leaving for that place) the Prophet sallallahu alayhi wasallam went with him (for some distance by way of a send-off), giving him (necessary) instructions and advice. At that time, Mu’aaz ibn Jabal (at the bidding of the Prophet sallallahu alayhi wasallam) was riding on his mount while the Prophet sallallahu alayhi wasallam was walking on foot beside him.

The last thing the Prophet sallallahu alayhi wasallam said, after he had given the necessary instructions was: ‘We may not meet again after this year (i.e., it is the last year of my life and I am about to depart from the world). It is possible that (when you return from Yemen) you may visit this mosque and my grave.’ On hearing it, Mu’aaz ibn Jabal began to cry. Turning his face away from him and in the direction of Madinah, the Prophet sallallahu alayhi wasallam remarked, ‘Much closer and dearer to me are the bondmen who fear Allah (and observe piety), whoever they are and wherever they may be.’
(Musnad Ahmad)

Commentary
The concluding part of the above Hadeeth denotes that spiritual nearness and attachment is the main thing, and, in the sight of the Prophet sallallahu alayhi wasallam, it is dependent on piety. Hence, however distant a man may be from the Prophet sallallahu alayhi wasallam physically, he may be in Yemen or in any part of the world, if he possesses the virtue of piety and has the fear of Allah, he is close to him, or, rather, with him. On the other hand, if a person is near him, in the physical sense, but his heart is devoid of piety, he is removed from the Prophet sallallahu alayhi wasallam and the Prophet sallallahu alayhi wasallam is removed from him, all the seeming nearness not withstanding.

The Prophet sallallahu alayhi wasallam has, in this way, consoled Mu’aaz ibn Jabal. He has advised him not to grieve over the apparent separation for with piety and the fear of Allah in his heart he will not be far from him even if he lived in Yemen. Moreover, the present existence is transitory, and the permanent dwelling place is the future world where all the righteous bondmen of Allah will live with the Prophet forever and there will be no question of separation.

The Prophet sallallahu alayhi wasallam had turned his face away while speaking these words, probably because he too had been moved to tears at the weeping of Mu’aaz ibn Jabal and wanted to conceal it from him. It could also be that the spectacle of a true friend weeping was unbearable for the Prophet sallallahu alayhi wasallam, therefore, he looked away.

The Prophet sallallahu alayhi wasallam ordered Mu’aaz ibn Jabal to ride on his mount while, for himself, he preferred to walk on foot by his side. What a great lesson and good example does it contain for those who are regarded to be the religious and spiritual deputies of the Apostle.

Do not be Envious of the Prosperity of an Evil Doer

By Maulana Manzoor Nu‘maani
Abu Hurayrah radhiyallahu anhu relates that the Apostle of Allah sallallahu alayhi wasallam said:You should never be envious of an evil-doer (an infidel or a pervert) because of a blessing or prosperity. You do not know what suffering he is going to endure after death. At Allah’s place (i.e., in the Hereafter) there is a killer for him that will not die.

The narrator, Abdullah ibne Abi Maryam who related it, on the authority of AbuÊHurayrah radhiyallahu anhu says, “By ‘killer’, the Prophet sallallahu alayhi wasallam meant the Fire of Hell (ie. the evil-doer is going to live in Hell forever. To be envious of such a man is rank foolishness and ignorance).”
(Baghawi)

Commentary
Often when a truthful Believer, who is spending his days in pain and poverty, sees some wicked and godless person surrounded with comfort and luxuries, the devil puts various doubts into his heart, or, at least, he begins to feel envious of his happy circumstances. But it is the height of ingratitude to Allah. The Prophet sallallahu alayhi wasallam, in this Tradition, has warned that no believing person should grudge the short-lived happiness and prosperity of those who are devoid of the blessings of faith and good-doing because, after all, they are going to undergo the torment of Fire in the Hereafter.

If the bitter end which is awaiting those unfortunate men can be known, material comfort and physical pleasures they are enjoying will appear to be no better than the special consideration that is shown to those who are sentenced to death a few days before their execution. This, exactly, is the nature of the prosperity and bodily enjoyment of the rebels against Allah in the sight of the bondsmen who are blessed with faith in the reality of the Hereafter, as related by the Apostles. They do not view with envy their wealth and comfort but are thankful to Allah that by endowing them with Faith He has saved them from the frightful chastisement that is in store for the impudent slaves of the flesh.

The humble writer has known faithful bondsmen who, on seeing godless men of the world, spontaneously recited the prayer of gratitude and thankfulness to the Lord the sacred Prophet sallallahu alayhi wasallam used to say when he saw anyone in distress: Praise be to the Lord who saved me from that with which He hath inflicted thee, and made be better than many of His creatures.

Insatiable Desire

It is related by Abdullah bin Abbas that the Apostle of God said: “Even if a man possesses two fields and two forests full of worldly goods, he will like to have a third, and man’s belly will get filled up only with earth [i.e., his insatiable appetite for wealth will end only in the grave], and God shows compassion to the bondsman who turns his face towards Him.”
Bukhari and Muslim

Commentary:- Excessive desire for wealth is a common human failing to the extent that if a man’s fields and forests are overflowing with riches he will still not be satisfied and go on wanting an increase in them till the last moment of his life.

Fondness for wealth ends only with death. There is a special favour of the Lord on those who make Him, and not the material world, the object of their adoration. God grants them contentment and they lead a happy and peaceful life here in this world too.

White Hair

عن عمرو بن شعيب عن أبيه عن جده عن النبي صلى الله عليه وسلم قال: لا تنتفوا الشيب فإنه نور المسلم يوم القيامة  حديث حسن

‘Amr ibn Shu’ayb reported from his grandfather that the Prophet, may Allah bless him and grant him peace, said,

“Do not pluck out white hair. It will be the light of a Muslim on the Day of Rising.”

[at-Tirmidhi]

Auspiciousness of tears

It is related by Abdullah bin Masood that the Apostle of God said: “The tears that fall from the eyes of a truthful Believer, out of the fear of the Lord, and, then, roll down his face, however little they are, even of the size of a fly [i.e., just one drop], shall prevent the Fire of Hell from [touching] his face.”
Ibn Majah

Commentary
It shows that the face that gets wet, at any time, with tears shed in response to the fear of the Lord will remain protected from the Fire of Hell.

When the happy tidings of protection against the Fire of Hell are given in a Tradition, as a result of performing a virtuous deed, it, generally, means that it is the characteristic attribute of that deed, and God will keep him safe from the infernal Fire who will carry it out provided that he is not guilty of a mortal sin which calls for the punishment of Fire, or if he has ever committed a sin entailing damnation, he has offered sincere repentance for it and resolved not to do it again. It must not be taken for an attempt at explaining away a difficulty but even in our common parlance such a condition is supposed to be implied with a promise or assurance of that kind.

Source: Marif ul Hadith

Itikaaf

It is reported from Hazrat Ali (radhiyallahu anhu) that Rasoolullah sallallahu alaihi wasallam said:

“Whosoever performs an I’tikaaf of ten days in Ramadaan will receive the reward of two Hajj and two Umrah.” (Shu’abul Iemaan)

Rights of Islam

THE FOLLOWING IS AN EXTRACT FROM THE TREATISE OF HAZRAT MOULANA ASHRAF ALI THANWI (R.A.) TITLED “HUQOOQUL-ISLAM” (RIGHTS OF ISLAM):

 

In the book At-targheeb wat-Tarheeb of Imam Asfahaani, a hadith of Hazrat Ali radhiyallahu anhu is narrated wherein the following general rights to be observe mutually among all Muslims are enlisted:

  • Forgive the mistakes of another Muslim.

  • Show sympathy over his grief.

  • Hide his faults.

  • Accept his excuse.

  • Remove his difficulty.

  • Always wish for his well-being.

  • Safeguard his love.

  • Have respect for his pacts.

  • Visit him when he is ill.

  • Attend his funeral.

  • Accept his invitation.

  • Accept his gifts.

  • Repay his kindness.

  • Thank him for his favours.

  • Help him at the time of need.

  • Protect his wife and children.

  • Fulfill his needs.

  • Listen to his requests.

  • Accept his intercession.

  • Do not make him despondent in his ambitions.

  • Say Yarhamukallah upon hearing him say Al-Hamdu-lillah after sneezing.

  • Return his lost property.

  • Reply his greeting (Salaam).

  • Speak to him kindly and courteously.

  • Treat him kindly.

  • If one Muslim takes an oath on the strength of the other, it should be honoured by the other.

  • Help him when he is oppressed, and stop him when he oppresses others.

  • Be his friend, not his enemy.

  • Do not disgrace him.

  • Love for him what you love for yourself.

  • Greet him (with salaam) when meeting, and, better still, shake his hands.

  • Never break off ties for more than three days if an argument arises.

  • Do not be suspicious of him.

  • Do not be jealous of him nor bear enmity towards him.

  • Where possible observe amar bil ma’roof and nahi anil munkar (to command good and prohibit evil) towards the next Muslim.

  • Have mercy on the little ones and respect the elders.

  • Create peace between two Muslims whom have had an argument.

  • Do not backbite another Muslim.

  • Do not cause harm to his body, wealth or honour.

  • Help him mount his animal or load his goods on to it when he is unable to do so.

  • Do not ask him to leave and then take his place.

  • Two people should not speak in whispers while a third is in their presence.

Source: Darul Uloom al-Islamiyya

Deeds are according to intentions

Allah Accepts Deeds That Are Only For Him

عَنْ أَمِيْرِ المؤْمِنِيْن أَبِي حَفْصٍ عُمَرَ بْنِ الْخَطَّابِ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ اللهِ صلي الله عليه و سلم يَقُولُ : إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ؛ فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لدُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا؛ فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ
رَوَاهُ البُخَارِيُّ وَمسلم

It is related by Umar Ibn al-Khattab (رضى الله تعالى عنه ) that he heard the Messenger of Allah (صلى الله عليه وسلم ) say:
The actions are but judged according to intentions; and to every man is due what he intended. Thus, whosoever migrates for the sake of Allah (SWT) and His Messenger (صلى الله عليه وسلم ) (and there is no other motive of his migration except compliance with the commands of Allah (SWT) and his Prophet (صلى الله عليه وسلم ) and winning of their good pleasure), his migration is accounted for the sake of Allah and His Messenger (صلى الله عليه وسلم ) (and doubtlessly, he is to true Muhajir- Emigrant- and shall receive the recompense prescribed for Hijrat-Migration-towards Allah and His Messenger (صلى الله عليه وسلم )); and whosoever migrates for the sake of this world or to wed a woman (his migration will not be for Allah and the Prophet [صلى الله عليه وسلم ]), and will be accounted only for the purpose for which it is intended. (Bukhari and Muslim)

Commentary:

The Main purpose of the Hadith is to Show that the goodness or badness and acceptability or otherwise of all human actions is dependant on intention.

Or, in other words, only such deeds will be deemed good and carry merit in the sight of Allah (SWT) which is done with a good and virtues intention and a good deed noble and meritorious; on the contrary, it will held to be wicked and detestable according to the intention which motivated it through, apparently, it may be good and praiseworthy.

To summarise, Allah (SWT) judges the worth and value of a deed by the motive with which it is performed.

Source: Bilal Academy

A Female Child

It is mentioned in a hadith that Nabi (sallalaahu alayhi wassallam) said, ” When a female child is born, Allah Ta’ala sends His angels to that house. They come to the dwellers of the house and pray that peace may be upon them, The angels then cover the newly born girl in the shadow of their wings and caressing the head of the baby with their hands they say that, this is a weak and frail person, whoever will bear the responsibility of cherishing her will go on having the blessing of Allah Ta’ala as long as that person remains alive.” ( Al-Mojam al – Saghir li Tabrani).

Source: Upbringing Children in Islam

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