Real Life Stories: Abbad ibn Bishr

It was the fourth year after the Hijrah. The city of the Prophet was
still under threat from within and without. Fromwithin the influential
Jewish tribe, the Banu an-Nadir, broke their agreement with the
Prophet and made plans to kill him. For this, they were banished
fromthe city. This was in the month of Safar.
Two months of uneasy quiet passed. Then the Prophet received news that
tribes from distant Najd were planning an attack. To pre-empt them,
the Prophet gathered a force of over four hundred men, and leaving one
of his companions Uthman ibn Affan in charge of the city, set out
eastward. Among this force was theyoung Madinan, Abbad ibn Bishr.
Arriving at Najd, the Prophet found the habitations of the hostile
tribes strangely deserted of men. Only women were about. The men
hadtaken to the hills. Some of them regrouped and prepared to fight.
The time of Salaah al-Asr (the afternoon prayer) came. The Prophet
feared that the hostile tribesmen would attack them during prayer. He
arranged the Muslims in ranks and divided them into two groups and
performed the prayer as the Salaah al-Khawf (the Prayer of Fear). With
one group he performed one rakah while the other group stood on guard.
For the second rakah the groups changed places. Each group completed
its prayer with one rakah after the Prophet had finished...
On beholding the disciplined ranks of the Muslims the hostile
tribesmen became uneasy and afraid. The Prophet had made his presence
felt and something of his mission was now known at first hand in the
central highlands of Arabia whence he departed peacefully.
On the way back, the Prophet pitched camp in a valley for a night. As
soon as the Muslims had settled their camel mounts, the Prophet ,
asked: "Who will be our guard tonight?" "We, O Messenger of Allah,"
said Abbad ibn Bishr and Ammar ibn Yasir both of whom had been paired
off as 'brothers' by the Prophet when he arrived in Madinah after the
Hijrah.
Abbad and Ammar left forthe mouth of the valley to take up duty. Abbad
saw that his "brother" was tired and asked him:"What part of the night
do you wish to sleep, the first or the second?" "I shall sleep during
the first part," said Ammar who was soon fast asleepquite close to
Abbad.
The night was clear, calm and peaceful. The stars, the trees, and the
rocks all appeared to celebrate in silence the praises of their lord.
Abbad felt serene. There was no movement, no threatening sign. Why not
spend the time in ibadah (worship) and reciting the Quraan?
Howdelightful it would be to combine the performance of Salaah with
the measured recitation of the Quraan which he so much enjoyed.
In fact Abbad was enthralled by the Ouraan from the moment he first
heard it being recited by the mellow and beautifulvoice of Musab ibn
Umayr. That was before the Hijrah when Abbad was just about fifteen
years old. The Quraan had found a special placein his heart and day
and night thereafter he would be heard repeating the glorious words of
Allah so much so that he became known among the Prophet 's
companionsas the "friend of the Quraan".
Late at night, the Prophet once stood up to perform the Tahajjud
Prayer in Aishah's house which adjoined the masjid. He heard a voice
reciting the Quraan, pureand sweet and as fresh aswhen the angel
Jibril revealed the words to him. He asked: "Aishah, is that the voice
of Abbad ibn Bishr?' "Yes, O Messenger of Allah," replied Aishah. "O
Lord, forgive him," prayed the Prophet out of love for him.
And so in the stillness of the night, at the mouth of the valley in
Najd, Abbad stood up and faced the Qiblah. Raising his hand in
surrender to Allah, he entered into thestate of Prayer. Finishing the
compulsory opening chapter of the Quraan, hebegan reciting Surah
al-Kahf in his sweet, captivating voice. Surah al-Kahf is a long Surah
of one hundred and ten verses which deals in part with the virtues of
faith, truth and patience and with the relativity of time.
While he was thus absorbed in reciting and reflecting upon the divine
words, eternal words of illumination and wisdom. ing and reflecting
upon the divine words, eternal words of illumination and wisdom, a
stranger stalked the outskirts of the valley in search of Muhammad and
his followers. He was one of those who had planned to attack the
Prophet but who had fled into the mountains on the approach of the
MusIims. His wife whom he had left in the village had been taken as a
captive by one of the Muslims. When he eventually found that his wife
was gone, he swore by al-Lat and al-Uzzah that he would pursue
Muhammad and his companions and that he would not return unless he had
drawn blood.
From a distance, the man saw the figure of Abbad silhouetted at the
mouth of the valley and he knew that the Prophet and his followers
mustbe inside the valley. Silently he drew his bow and let fly an
arrow. Unerringly it embedded itself in Abbad's flesh.
Calmly, Abbad pulled out the arrow from his body and went on with his
recitation, still absorbed in his Salaah. The attacker shot a second
and a third arrow both ofwhich also found their mark. Abbad pulled out
one and then the other. He finished his recitation,made ruku and then
sujud. Weak and in pain, he stretched out his righthand while still in
prostration and shook hissleeping companion. Ammar awoke. Silently,
Abbad continued the Salaah to its end and then said: "Get up and stand
guard in my place. Ihave been wounded."
Ammar jumped up and began to yell. Seeing them both the attacker fled
into the darkness. Ammar turned to Abbad as he lay on the ground,
blood flowing from his wounds.
"Ya Subhanallah (Glory be to Allah)! Why didn't you wake me when you
were hit by the first arrow?" "I was in the midst of reciting verses
of the Quraan which filled my soul with awe and I did not want to cut
short the recitation. The Prophet had commanded me to commit this
surah to memory. Death would have been dearer to me than that the
recitation of this surah should be interrupted."
Abbad's devotion to the Quraan was a sign of his intense devotion to
and love for Allah, His Prophet and His religion. The qualities he was
known for were his constant immersion in ibadah, his heroic courage
and his generosity in the path of Allah. At times of sacrificeand
death, he would always be in the front line. When it was time
forreceiving his share of rewards, he would only be found after much
effort and difficulty. He was always trustworthy in his dealings with
the wealth of Muslims. All thiswas recognized. Aishah, the wife of the
Prophet , once said: "There arethree persons among the Ansar whom no
one could excel in virtue: Sad ibn Muadh, Usayd ibn Khudayr and Abbad
ibn Bishr."
Abbad died the death of a shahid (martyr) at the battle of Yamamah.
Just before the battle he had a strong presentiment of death and
martyrdom. Henoticed that there was a lack of mutual confidence among
the Muhajirin and Ansar. He was grieved and upset. He realized that
there would be no success for the Muslims in these terrible battles
unless theMuhajirin and Ansar were grouped in separate regiments so
that it could be clearly seen who really bore their responsibility and
who were truly steadfast in combat.
At the break of day whenthe battle commenced, Abbad ibn Bishr stood on
a mound and shouted:
"O Ansar, distinguish yourselves among men. Destroy your scabbards.
And do not forsake Islam."
Abbad harangued the Ansar until about four hundred men gathered
around, him at the head of whom were Thabit ibnQays, al-Baraa ibn
Malik and Abu Dujanah, the keeper of the Prophet 's sword. With this
force, Abbad unleashed an offensive into the enemy's ranks which
blunted their thrust and drove them back to the"garden of death".
At the walls of this garden, Abbad ibn Bishr fell. So numerous were
his wounds, he was hardly recognizable. He had lived, I fought and
died as a believer. - - ▓███▓ Translator:->
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Attributes of the Believers as defined in Suraa Al Mu'minun

Part 2/2
(5) And those who guardtheir chastity (6) Except from their wives or
(the captives and slaves) that the right hand possess, for then, they
are free from blame; (7) But whoever seeks beyond that, then those are
the transgressors; (8) And those who are faithfully true to their
Amanat andto their covenants; (9) And those who strictly guard their
(five compulsory congregational) Salawat(prayers) (at their fixed
stated hours). (10) These are indeed the inheritors. (11) Who shall
inherit the Firdaus (Paradise). They shall dwell therein forever.
I n Part 1 of 2, a careful contemplation of the opening exalted verses
ofSurah Al-Mu'minun was introduced. This article will complete the
insight on the signs of Iman in the oneself.
The believer who attains noble attributes and upright conduct has
truely found the road to Paradise. The guide to these noble attributes
can only come from the last revelation, the Holy Qur'an. When the
opening verses of Surah Al-Mu'minun were revealed, the Prophet
(s.a.w.) remarked: ".. the one who measures up to them, will most
surely go to paradise" [Ahmad Tirmithy, Nasa'i, Hakem].
And those who guard their chastity (i.e. private parts from illegal sexual acts)
They are modest in every sense of the word. They are free from sex
abuse and sex perversion. They are so modest that they even conceal
those parts of their bodies which theLaw forbids to expose before
others. This is the true purification of the household and the society
and the true prevention from corruption of lineage and genealogy.
Except from their wives or (the captives and slaves) that the right
hand possess, for then, they are free from blame;
This is a parenthesis which is meant to remove the common
misunderstanding that sexual desire is an evil thing in itself and
satisfying it even in lawful ways is not desirable, particularly
forthe righteous and godly people. The parenthesis has been added to
say that there is nothing wrong in satisfying the sexual desire in
lawful ways and that living unmarried lives, away from the world, like
monks and hermits is not the Islamic way of life. What is evil is that
one should transgress the prescribed limits for satisfying the sex
desire.
Marriage is strongly encouraged in Islam and is considered a sign that
reflects the Bounty of theCreator. "And among His Signs is this, that
He created for you wives from among yourselves, that you may find
repose in them, and He has put between you affection and mercy. Verily
in that are indeed signs for a people who reflect" [s30:v21]. The
wisdoms behind the institution of marriage are numerous and diverse;
Marriage establishes the best method for slaking one's innate sexual
drive and satisfying it in a lawful and rewarding way. Marriage
fashions the best format for having children, raising a family and
increasing one's progeny. The sense of responsibility in being married
and caring for children spurs one towards work and takingcare of
obligations. Marriage induces a certain order in life and promotes
cohesive relationships between distant families and sustain harmony in
the society.
But whoever seeks beyond that, then those are the transgressors;
Here are briefly a few injunctions which are based on this parenthetical clause:
(1) Two categories of women have been excluded from the general
command of guarding the private parts: wives and women who are legally
in one's possession, i.e. slave girls.Thus, the verse clearly lays
down the law that one is allowed to have sexual relations with one's
slave-girl as with one's wife, the basis being possession and
notmarriage.
It should be noted that Islam came at a time where slavery was an
international system and when the prisoners of war were taken as
bondsmen according to the national law. It is clear that Islam during
the battles with his enemy, could not have forbidden this system from
his side, so that Muslim captives could be taken as slaves while Islam
frees the captives of his enemy. So, Islam prevented all the sources
of slavery, except the source of the prisoners ofwar.
Hence, when captives in war fall as bondswomen, it was permissible for
Muslims to have sexual relations with those who they possessed. This
sexual relation is to satisfy the natural need of the captured women,
so that they do not involve in filthy sexual relations like what is
happening today with the prisoners of war all over the world under
theNew World Order, even though policies have forbidden them. This
anarchy is discouraged by Islam and so Islam encourages the freedom of
such slaves by many methods, for example, when the bondswoman begets,
then her son is a free man; if her master freed her voluntarily or as
an atonement to hitting her on the face; by an agreement which the
bondswoman can pay a sum of money as her ransom, etc. In any case,
slavery was a necessity of war at that time, and it was the system of
dealing in reply. However, it was not a result of the Islamic social
system. 1
(2) The law prescribed in the parenthesis is only applicable to men as
is clear from the Text and the bondsman is unlawful for the woman
possessing him. The wisdom why the slave has been forbidden for the
woman is that he canonly satisfy her sexual desire but cannot become
guardian and governor of herself and her household, which leaves a
serious flaw in the family life.
(3) The sentence "But whoever seeks beyond that (in lust for sexual
desire) , then those are the transgressors" has made satisfaction in
other ways unlawful, whether it be through fornication, homosexuality,
sex gratification with animals, or some other means. The jurists only
differ slightly with regard to masturbation. Imam Ahmad bin Hanbal
regards it as lawful if it aids in the absteinance from adultery, but
ImamsMalik and Shafi'i regard it as absolutely unlawful; and though
the Hanafies also regard it as unlawful, they give the opinion that if
a person indulges sometimes in masturbation under the fit of passion,
it is expected that he will be forgiven the error. Masturbation is
unhealthy and can lead to medical and psychological problems. The
jurists agree that anything that brings harm is unlawful especially if
it becomes a common habit.
(4) Although the absoluteprohibition of Mut'ah (temporary marriage)
was not until the year of the conquest of Makkah, some commentators
argue the prohibition of Mut'ah from this verse. The correct position
however, is that the prohibition of Mut'ah is based on the authentic
Sunnah of the Holy Prophet (s.a.w.) and the consensus opinion of the
jurists. Therefore it is wrong to say that it was prohibited by Umar
(r.a.a.). Umar (r.a.a.) only enforced it as a law of Islam and
publicised it among the people. This had not been done earlier because
the Holy Prophet (s.a.w.) had forbidden Mut'ah only during the latter
part of his worldly life.
The deviant Shi'ite view that Mut'ah is absolutely lawful and
permissible has no sanction and support in the Qur'an, Sunnah or sound
mind. The fact is that a few of the companions, their followers and
jurists whoregarded it permissible in the early days of Islam,did so
only in cases of extreme necessity and need. None of them held the
view that it was absolutely lawful like marriage and could be
practised in normal circumstances. 'Abdullah bin 'Abbas (r.a.a.) who
is generally cited as a prominent supporter of the view of
permissibilityhas himself explained his position, thus: "It is just
like carrion which is lawful for a person only in extreme necessity".
Even Ibn 'Abbas had to revise his opinion when he saw that people were
abusing permissibility and started practising Mut'ah freely regardless
of genuine need and necessity. Holding Mut'ahas absolutely
permissible,practising it without any real necessity or restoring to
it even whenone has a legally weddedwife or wives is a kind of license
which is abhorredby good taste, much less it be attributed to the
Shari'ah of Muhammad (s.a.w.) and imputed to the learned jurists of
his family. For if Mut'ah it would imply that there should exist in
society a low class of women, like the prostiwho shobe available for
the purpose as and when required, orif not that, Mut'ah be restricted
to the daughters and sisters to the poor stratum of society and the
well to dobe given the freedom to exploit them as and when they like.
Can such an injustice and discrimination be expected of the Divine
Law?
And those who are faithfully true to their Amanat (all the duties
which Allah has ordained, honesty, moral responsibility, and trust,
etc.) and to their covenants;
The believers fulfilled theterms of their trust whichare placed in
their charge. Amanat is a very comprehensive word andincludes all
those trusts which are placed in their charge by Allah, society or
individuals. Like wise"`ahd" includes all those covenants, pledges and
promises which are madebetween Allah and man, and between man and man.
According to a tradition reported by both Bukhari and Muslim,the
Prophet (s.a.w.) said:"Four characteristics are such that if a person
has all the four in him, he is beyond any doubt a hypocrite, and the
one who has one of these is ahypocrite to the extent till he gives it
up: when something is placed in his trust, he commits breach to the
trust, whenhe speaks he tells a lie, when he makes a promise he breaks
it, andwhen he has a quarrel with somebody he exceeds all limits (of
decency and morality).
And those who strictly guard their (five compulsory congregational)
Salawat (prayers) (at their fixed stated hours).
The believers strictly adhere to the prescribed times of the prayers.
Theyperform them with due regard for their pre-requisites,
conditionsand articles, with clean body and dress and necessary
ablutions. Theydo not recite mechanically but understand what they
recite and are conscious that they are supplicatingtheir Lord like
humble servants
These are indeed the inheritors.
Who shall inherit the Firdaus (Paradise). They shall dwell therein forever.
Firdaus or paradise is a vast garden adjoining the dwelling of a
person and enclosed by defence walls and containing all kinds of fruit
trees, especially vines. The inheritance of paradise by believers
should be their dwelling forever n
Footnotes:
1. A sincere person who wants tounderstand the Qur'anic Law in this
regard should study An-Nisa (4:3, 5), Al-Ahzab (33:50, 52) and
Al-Ma'arij (70:30) together with this verse in Al-Mu'minun. For
further explanation see
*. The Meaning of the Qur'an, E.N. 44 of An-Nisa
*. In the Shade of the Qur'an p169, 9th edition
References:
*. 1. The Meaning of the Qur'an, S.Abul A'la Al-Maududi
*. 2. In the Shade of the Qur'an, Sayyid Qutb - - ▓███▓
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Attributes of the Believers as defined in Suraa Al Mu'minun

Part 1/2
One of the pure miracles of the Prophet (s.a.w.) that the Most
Merciful Allah has bestowed uponhim, was aiding him with an elite
community of believers who fully understood the meaningof Iman. The
nature of that early Qur'anic generation of believers was governed by
their righteous deeds and virtuous attributes. Today, the Muslim
societies are starving forsuch qualities and attributes that will
uplift their faith and strengthen their consciousness with the Exalted
Creator. The success of the entire Muslim nation in this life and the
next, is only possible when they truly comprehend the meaning of Iman,
and hence, reflect the noble attributes of the believers.
"Successful indeed are the believers
Those who offer their Salat (prayers)
with all solemnity and full submissiveness
And those who turn away from Al-Laghw
(dirty, evil vain talk, falsehood, and all that Allah has forbidden)
And those who pay their Zakat"
These exalted verses are from Surah Al-Mu' minun which takes its name
from the first verse. The name of the Surah reflects its theme and
defines its subject, in thatit begins with the attributes of the
believers and digresses into the signs of Iman in theoneself and in
the universe.
The tone of the Surah is that of declaration and calm argument, of
sentimental logic and of feelings that inspire the thought and the
consciousness. The mood which dominates the Surah is that which its
subject presents, Al-Iman (the Faith). Its opening verse pictures the
seen ofsolemnity and full submissiveness in Salat , " Those who offer
their Salat (prayers) with all solemnity and full submissiveness" ,
followed by the splendid description of the believers and the
attributes they possess.
The fact that th e people who have accepted the Message of the Prophet
(s.a.w.) have started acquiring noble qualities of character, is a
practicalproof of the truth of the message. According to a tradition
related by 'Urwan bin Zubair, ' Umar(r.a.a.) who had embraced Islam by
that time, said: " This Surah was revealed in my presence and I myself
observed the state of the Prophet (s.a.w.) during its revelation. When
the revelation ended, the Holy Prophet (s.a.w.) remarked: 'on this
occasion, ten such verses have been sent d own to me, that the one who
measures up to them, willmost surely go to paradise'. Then he recited
the initial verses of the Surah" [Ahmad, Tirmithy, Nassa'ey, Hakem].
"Successful indeed are the believers". This is the true promise and
the declaration of success to the believers. "It is a Promise of
Allah, and Allah fails not in His Promise" [30:6]. The"Believers" ,
who have attained true success, both individuals and the Jama'ah, are
those who have accepted the Message of Muhammad (s.a.w.), and have
acknowledged him as their guide, and followedthe way of life taught by
him.
This assertion cannot be fully appreciated unless one keeps in view
the background on which it was made. On the one hand, there were the
well to do and prosperous chiefs of Makkah, the opponents of Islam,
whose businesses were thriving and who were enjoyi ng every good thing
of life, and on the other hand there were the followers of Islam, a
majority of whom were either poor from the beginning or had been
reduced to poverty by ruthless antagonism to Islam. Therefore, the
assertion, "Successful indeed are the believers" with whichthe
discourse begins, wasmeant to tell the disbelievers in every age that
the criterion of success and failure that they had in mind was
notcorrect. It was based on misconceptions besides being transitory
and limited in nature, it led toreal failure and imaginary success. On
thecontrary, the followers ofMuhammad (s.a.w.) whom they regarded as
failures were truly successful, because by accepting the invitatio n
to the Right Guidance given by the Prophet (s.a.w.), they had struck
abargain which would lead them to true success and everlasting bliss
in this world, as well as in the Hereafter. Whereas by rejecting the
Message,the opponents had incurred loss and would meet with the evil
consequences both in this world and in the next. This is the main
theme of the Surah and the whole discourse, from beginning to end,
ismeant to impress the same.
The noble characteristics of the believers pointed out in the next fe
w verses are the arguments to prove the above assertion. It is these
characteristics that depicts the Muslim character of the highest
eminence, that of Muhammad (s.a.w.) the best of Allah's creation, whom
Allah described in His Noble Qur'an, "And verily, you [O
Muhammad(s.a.w.)] are on an exalted standard of character" . When
'Ai'sha (r.a.a.) was asked about the character of the Prophet
(s.a.w.), she replied: "His character was the Qur'an", then
sherecited: "Successful indeed are the believers" till "And t hose who
strictly guard their (five compulsory congregational) Salawat (at
their fixed stated hours)". Then she said:"That is how The
Prophet(s.a.w.) was" [Nasa'ey].
"Those who offer their Salat (prayers) with all solemnity and full
submissiveness". Khashi'un in the Text is from Khushu'' (to bow down,
to express humility) which is a condition of the heart and the body.
Khushu' of the heart is to fear and stand in awe to Allah, and Khushu'
of the body is to bow one's head and lower one's gaze and voice in
Allah's Company. In Salat , one is required to show Khushu' both of
the heart and of the body, and this is the essence of the prayer. When
the Prophet (s.a.w.) once saw a person offering his prayer as well as
playing with his beard, he remarked: "Had he Khushu' in his heart, his
body would have manifested it". Though Khushu' is actually a condition
of the heart, asstated by the above tradition, it is manifestedby the
body as a matter of course. One should neither turn to the right or
left, shift about or incline side ways, but must fix the gaze on the
place where the forehead would rest in prostration. Similarly, it
isdisrespectful that one should stand stiffly erect, recite the verses
of the Qur'an in a loud resounding voice, or singthem, or belch and
yawn repeatedly and nosily. It is also not approved that one should
offer the Prayer in a hurry. The injunction is that each article of
the prayer should be performed in perfect peace and tranquillity, and
unless one article has been completely performed , the next should not
be begun.
Along with this etiquette of the body, it is also important that one
should avoid thinking irrelevant things during the Prayer by purifying
the thought and keeping the mind in full harmony and tune with the
tongue. One should also try the utmost to ensure that the mind and
heart are wholly turned towards Allah in order to sense His Grace and
to worship Him solely.
" And those who turn away from Al-Laghw (dirty, false, evil vain
talk,falsehood, and all that Allah has forbidden)". Literally, Laghw
is anything nonsensical, meaningless and vain, which is no way
conductive of achieving one' s goal and purpose in life. The believers
pay no heed to such useless things and show no inclination or interest
in them. If by chance they see such things being i ndulged in, they
keep away and avoid them scrupulously, and treat them with utmost
indifference. This attitude has been described in Al-Furqan [25:72]: "
.. if they pass by some evil play or evil talk,they pass by it with
dignity".
This is indeed one of the outstanding characteristics of the believer.
There are many thoughts that distract thebeliever from evil vain talk.
His attention is diverted towards the remembrance of Allah and the
contemplation ofHis signs in the universe. He is also occupied with
obligations in Aqeedah such as purification of the soul, holding
steadfast to Iman , enjoining what is good and forbidding what is
wrong, protecting the community from corruption, and the obligation of
exercising Jihad for the sake of Alla h. Hence, He is a person who
feels the burden of responsibility at all times,he regards the world
as aplace of test, and the life is a limited time allowed for the
test. This feeling makes him/her behave seriously and responsibly
throughout life and spends each moment of his/her life on works which
are useful and productive in his ultimateresults. So much so that even
in matters of recreation and sport, he makes a choice of only those
things which prepare him for higher ends in life and do not result in
mere wastage oftime. For him time is not something to be killed but
used profitably and productively.
Besides this, the believer is a person who possesses a right thinking
mind, pure nature and fine taste. He has no inclination to indecent
things and can talk useful and healthy things but cannot indulge in
idle talk. On the authority of Abu Huraira (r.a.a.), the Prophet
(s.a.w.) said: "Lethim who believes in Allahand the Last Day either
speak good or keep silent" [Bukhari and Muslim]. The believer has a
fine taste of humour, but is not given to jesting, joking and
ridicule, nor can he endure dirty jokes. For him a society in which
the ears are never immune from abusive language, back-biting, slander
lying, dirty songs,fortune tellers and indecent talk is a source of
torture and agony. A characteristic of the promised Paradise is:
"NoLaghw (dirty, false, evil vain talk) will they hear therein, nor
any sinful speech (like backbiting, etc.)" [56:25].
"And those who pay theirZakat". the word Zakat literally means
purification and development without obstruction. As an Islamic term,
it implies both the portion of wealth taken out for the purpose of
purifying the rest of wealth and the act of purification itself. The
words of the original Text mean that the believer constantly practices
purification. Thus the meaning is not confined to paying off of Zakat
dues only, but it is extended to self- purification which include
purification of morals as well as wealth, property and life in
general. This purification is thus, not limited to one's own self, but
includes the purification of the lives of other people as well. So the
verse means: "The believers are the people who purify themselves
aswell as others". This fact has been stated at other places in the
Qur'an, for instance, "Successful is hewho practiced purification and
remembered his Lord and prayed" [87:14-15]. But this verse is more
comprehensive in meaning because it stresses the purification of both
society and one's own person. This was also confirmed by the Prophet
(s.a.w.) when he said: " To smile in the company of your brother is a
charity. To command to do good deeds and to prevent others from doing
evil is charity. To guide a person in a place were he can go astray is
a charity. To remove troublesome things like thorns and bones from the
road is a charity. To pour water from your jugof your brother is a
charity. To guide a person with defective vision is charity for you"
[Bukhari].
References
1. S.Abul A'la Al-Maududi, The Meaning of the Qur'an, vol. VIII p4-10.
2. Sayyid Qutb, In the Shade of theQur'an, part 18 p2451-2455.

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Inheritance and wills: Does a sinful or disobedient child inherit? Can they be barred?

Question:
What is the ruling on inheritance rights of a son from his father, if
the son has been disobedient, not looking after him, and even acted
violently towards his father? Is he entitled to the same share of a
son who is obedient?
Answer:
Walaikum assalam wa rahmatullah,
The inheritance portions have been allotted by Allah Most High, and
are due to any child, even if deviant, disobedient, and sinful, except
in veryrare circumstances such as apostasy or if they kill the parent.
It is obligatory for every Muslim to take the meansto ensure that
their wealth will be distributed in accordance with the command of
Allah. The importance of this is made clear when we realize that the
laws of inheritance were explained by Allah Most High himself in the
Qur�an in detail.
In non-Muslim countries this cannot normally be ensured without having
a proper will specifying that one�s wealth be distributed according to
Islamic law. It is thus religiously obligatory and binding upon every
Muslim in a non-Muslim country to have such a will, and to keep it up
to date.
See attached answer(s)
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