BENEFITS MUST OUTWEIGH NEGATIVE CONSEQUENCES

Enjoining right and forbidding wrong being one of the greatest
obligations or commendable actsin Islam, it is essential that the
benefit therein outweigh its negative consequences. This is the
general spirit of the messages of the prophets and the revealed books,
and Allah does not like chaos and corruption. All that which Allah has
enjoined is beneficial, and theepitome of benefit. Allah has praised "
salah " (the opposite of corruption) and the " musliheen "(reformers,
or those who bring about salah ). And He has praised those who believe
and do good works ( saalihaat) , while condemning corruption ( fasaad
) and those who cause it in many places in the Qur'an. Thus whenever
the adverse effects ( mafsada ) of any act of enjoining or forbidding
are greater than its benefit ( maslaha ), it is no longerpart of what
Allah has enjoined upon us, even if it be a case of neglecting
obligations or committing the forbidden. This isbecause it is upon the
believer to fear Allah in relation to His slaves,and their guidance is
not his responsibility. This is part of the meaning of the verse in
which Allah says:
[O, you who believe, your selves are your responsibility, those who go
astray will not harm you when you stick to guidance.]
"Sticking to guidance" is only accomplished by fulfilling and carrying
out all obligations. Thus,when a Muslim does what is obligatory upon
him by way of enjoining right and forbidding wrong, just as he
fulfilled all other obligations, the going astray of those who go
astray will not do him any harm.
METHODOLOGY OF ENJOINING RIGHTAND FORBIDDING WRONG
Enjoining right and forbidding wrong is done sometimes with the heart,
sometimes with the tongue, and sometimes with the hand (i.e. physical
force). As for practicing it with the heart, it is obligatory upon
everyone in everytime and situation, since its practice brings no
hardship. whoever fails to do even that is not even a believer as in
the full version of the previously cited hadith:
"Whoever of you sees wrong being committed, let him rectify it with
his hand, if he is unable, then with his tongue, and if he usunable,
then with his heart, and this is the weakest of faith -- or inanother
version: beyond this there is not a single mustard seed's weight of
faith ( iman ).
Ibn Masood was once asked:
"Who are the living dead?"
to which he replied:
"He who does not acknowledge the right as such, and does not reject the wrong."
He is referring to the person described in the following agreed-upon
hadith who consistently failed to reject wrong when tested. The
Prophet said:
"Tests are shown to the hearts like a straw mat, straw by straw.
Whichever heart accepts them, and absorbs them, gets a black spot
placed on it, and whichever heart rejects them, gets a white, clear
spot on it. This goes on until the hearts are of two types: a heart
which is white, smooth, and clear like a polished stone which will not
be harmed by further trials or tests for as long as the heavens and
the earth last,and another dark and blemished; it is like a hook
turned over the wrong way on which nothing canbe hung - it neither
acknowledges what is right nor rejects what is wrong, except for that
which happens to coincide with its lusts and inclinations with which
this heart has become fully absorbed."
PITFALLS OF ENJOINING RIGHT AND FORBIDDING WRONG
Two groups of people fall into error in this area:
One group leaves what is obligatory upon them in the area of enjoining
right and forbidding wrong, clinging to an incorrect interpretation of
the aya quoted previously:
[O, you who believe, your selves are your responsibility, those who go
astray will not harm you when you stick to guidance.]
Abu Bakr once explained this error in a khutba saying:
"O people, verily you read this aya, and you apply it where it does
not belong, for I heard the Prophet (sas) say: Verily when thepeople
see the wrong-doer, and do not seize his hand, Allah is about to
inflict them with a general punishment."
The second group desires to enjoin and forbid the people withtheir
tongues and their hands absolutely and in all situations without
sufficient knowledge of the shari'a, nor forbearance, nor patience,
nor regard for that which is beneficial and that which has more harm
than benefit and that which is possibleand that which is not possible.
This is as in the hadith narrated by Abu Tha'laba Al-Khushaniy:
"... rather enjoin on one another what is right and forbid what is
wrong until you see obedience togreed and following of lusts and
preoccupation with this world and the absolute fascination of each one
with his own opinion, and when you see a situation over which you have
no power, what is upon you then is your private affairs. For verily,
the Daysof Patience are coming; patience in those days is like
squeezing a hot coal in your hand. The rewardof one who fulfills all
of his obligations in those days is equal to the reward of fifty such
peopletoday."
This group, then, enjoins and forbids believing that they are in
obedience to Allah ta'ala when in reality they are transgressors of
His boundaries. In this way, manyof the deviant and misguided groups
considered themselves to be enjoiners of right and forbidders of wrong
such as the khawaarij, and the mu'tazilah, and the raafidha (Shi'a),
and others of those who erred in understanding that which Allah gave
them in terms of enjoining right and forbidding wrong, and fighting
jihad, and other issues. The corruption caused by this kind of
enjoining and forbidding is much greater than any good which may
result.

ENJOINING RIGHT AND FORBIDDING WRONG

WHAT IS MA'RUF (RIGHT) AND MUNKAR (WRONG)?
Carrying out the punishments prescribed by Allah on whoever
transgresses the bounds of the shari'a is a part of prohibiting wrong.
It is obligatory upon those in authority ( Uluu-ul-amr ) i.e. the
scholars from each group or nation, and their amirs, and their elders,
to stand over the general population enjoining good and prohibiting
wrong, thus ordering them with all that which Allah and His Prophet
have enjoined. For example, the rulings of Islamic Law ( Shari'a )
e.g. the five prayers in their proper time periods, obligatory alms,
obligatory fasting, and pilgrimage to Makka. Also, belief in Allah,
His angels, His revealed books, His prophets, and the Judgement Day,
belief in the pre-destination of all things the good and the bad, and
the concept of ihsaan (the highest level of iman or faith) which means
to worship Allah as if you see Him for, verily, even if you do not see
Him, He always sees you. Moreover, the good ( ma'ruf ) includes
everything both internal and external which has been enjoined by Allah
and His Prophet. These include: absolute sincerity to Allah ( ikhlaas
), dependance on Allah ( tawakkal ),that Allah and His Prophet be more
beloved to the believer than anyone else, hope for Allah'smercy and
fear of His punishment, patience with the decree of Allah and complete
surrender to His order, truthfulness of speech, fulfilling of
obligations, returning trusts totheir owners, good behavior toward
parents, maintaining of family ties, cooperation in all actsof
righteousness and good, benevolence and generosity toward one's
neighbors, orphans, poor people, stranded travellers, companions,
spouses, and servants, justice and fairness in speech and actions,
calling people to good character, and acts of forbearance such as
establishing relations with those who cut you off, giving those who
deny you, and forgiving those who oppress you. Enjoiningpeople to be
close together and cooperative, and forbidding themdiffering and
dividing themselves is also a part of enjoining what is right.
As for the bad ( munkar ) which Allah and His prophet have forbidden,
its ultimate and worstform is the association of partners with Allah.
Associationism means to pray to someone or something else along with
Allah. This partner could be the sun, the moon, starsor planets, an
angel, one of the prophets, a righteous man or saint, one of the jinn,
images or graves of any of these, or anything else which is called to
other than Allah the Exalted. Associationism is also to seek aid or
succor from any of the above, or to prostrate to them. All of this and
anything like it is the associationism ( shirk ) forbidden by Allah on
the tongues of all of His prophets.
Everything which Allah has forbidden is also part of the munkar such
as unjustified killing, taking people's property by unlawful means,
taking of property by force or intimidation,interest, or gambling, all
types of sales or contracts which the Prophet has prohibited, breaking
of family ties, cruelty to parents, cheating in weights and measures,
and any form of transgression on the rights of others. Also in this
category are all innovated acts of "worship" which Allah and His
prophet have not ordained or sanctioned.

Our life and the purpose of our existence

The Purpose
We know that the One God exists and we know that we are a product of
His creation. But we often forget to remember that we were created for
a specific purpose. If ten of us try to find out what our purpose is
on our own, without considering the Revelation, we might find ten
different purposes. However, if welook at the Qur'aan, we will find
out that the purpose of our lives is clearly defined.
Allah The Most High says,"O Mankind! Worship your Lord (Allah), Who
created you and those before you so that you bay become Al-Muttaqoon
(i.e. those who have taqwaa)." Al-Baqarah (2):21
And He said, "And I created not the Jinns andmen except that they may
worship Me (Alone)."Adh-Dhaariyaat (51):56
Allah Ta`aalaa also says inthe Qur'aan: "Blessed be He in Whose Hand
is the dominion, and He is able to do all things. Who has created
death and life, that He may test which ofyou is best in deed. And He
is the All-Mighty, the Oft-Forgiving." Al-Mulk (67):1-2
These verses where revealed to us by Allah in order to inform us of
why we are here on the Earth, what we should bedoing and where we are
heading. Not to benefit Himself, or because He needs our worship.
Rather, because we are in need of Him.
Allah Ta`aalaa says, "O mankind! It is you who stand in need (who are
poor) of Allah, but Allah isRich (Free of all needs), Worthy of all
praise." Faatir (35):15
What is meant by "to test which of you is best in deed"? Al-Fudayl Ibn
`Iyyaad said, "The best deed is that which is most devoted and most
proper." He was asked,"How should it be most devoted and most
proper?", and he responded, "For if the deed was devoted but was not
proper it would not be accepted, and if it was proper but was not
devoted it would not be accepted; the devoted is to be for Allah
alone, and the proper is to be in compliance with As-Sunnah."
We were created for this one reason: to worship Allah and to strive to
be the best in deed. It is not only a matter of how many deeds we do,
it is also a matter of quality. Should we take for granted that our
deeds are accepted or should we strive to perfect them and make them
pure for Allah's sake and in accordance to the Sunnah of the Prophet
(peace be upon him)?
Allah Ta`aalaa says in the Qur'aan: "Say (O Muhammad): "Shall We tell
you the greatest losers in respect of (their)deeds? Those whose
efforts have been wastedin this life while they thought that they were
acquiring good by their deeds?" al-Kahf (18):103-104
And He said, "Verily, Allah accepts only from those who are
al-Muttaqoon (i.e. those who have taqwaa)." Al-Maa'idah (5):27
A scholar said, "there are those who think that this Universe has
founded itself or it came to exist by co-incidence. This necessitates
that man"has no goal to fulfill" because he came into being without a
defined goal! Consequently, a moral or a value system becomes
meaningless. Accordingly, man is just a responding "tool" for"mother
nature" which, according to Darwin himself, "acts haphazardly"! This
way of thinking is aimlessness, and it occurswhen man does not
recognize his relation with the One who had created life and death,
the Universe, and everything around man, all in due proportion."
We have to remember that Allah created death and life so that we may
worship Him (i.e. obey Allah Ta`aalaa in all which He commands through
the tongue of the Messengers, performing all that Allah loves and is
Pleased with from statements and actions - both inner and outer), and
perform that worship in the best manner. That is what our objective
should be. Instead of contradicting the purpose of man's existence and
acting for the sake of perishable worldly interests, we must fulfill
its completion. This worship includes all our acts, our sleep, our
studies, our recreation and specific forms of worship definedby the
Qur'aan and Sunnah. Our period here is short and being slave to
worldly gains results incorruption of our souls, constant difficulty,
worry and poverty.
The Prophet (peace be upon him) said, "Allah says: Son of Adam: fill
your time with My worship and I will fill your heart with richness,
and end off your poverty.But if you do not, I wouldmake your hands
fully busy (i.e. in worldly affairs) and I would not end off your
poverty." (At-Tirmidhee, hasan hadeeth)
Moreover, Allah has givenus choice and has not forced us to do our
acts. He says, "Then whosoever wills let him believe, and whosoever
wills let him disbelieve." al-Kahf (18):29
Clearly, we have been informed of our purpose and were shown the wayto
achieve it. The choice is ours.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Arafat A desert location approximately nine milesfrom Mecca where the pilgrim spends the 9th of Zul Hijjah as a rite of Hajj.

Ayyam ut Tashreeq
The 11th, 12th, and 13th of the month of Zul Hijjah. The pilgrim
performs Rummy in Mina on these days.
Dum
The expiation required of a pilgrim for a willful violation of a
prohibitionor obligation of the state of Ihram.
Hajj
A set of acts of worship prescribed by Allah and Rasool Allah (pbuh)
to be performed in and aroundMecca at least once in a lifetime by
every Muslim satisfying certain conditions. Hajj is one of the Five
Pillars of Islam. There are three types of Hajj one may perform as
defined below:
Hajj ul Ifrad
The type of Hajj wherein the pilgrim pronounces his niyyah
(i.e.,intention) to perform only Hajj at Meeqat while changing into
Ihram.
Hajj ul Qiran
The type of Hajj wherein the pilgrim pronounces his intention to
perform both Umra and Hajj together with the same Ihram at Meeqat.
Hajj ut Tamattu
The type of Hajj wherein the pilgrim pronounces his intention to
perform only Umra at Meeqat when changing into Ihram. A second niyyah,
and a second change into Ihram follow on the 8th of Zul Hijjah for the
performance of the remaining rites of Hajj.
Hajar ul Aswad
The Sacred Black Stone built into the south-east corner of the Kabah
at a height of approximately four feet. The stone does not belong to
the geology of the region and is a part of the original construction
of the Kabah by Prophet Ibrahim. Hajar ul Aswad has a special
significance for Muslims during Hajj. Itwas personally installed in
the wall of the Kabah by Rasool Allah (pbuh) himself during its
reconstruction following its destruction by a flash flood. The Prophet
(pbuh) also kissed it during his Last (Farewell)Hajj. Thus, touching
and kissing, or Istilam, of Hajar ul Aswad during Umra and Hajj are
not only his sunnah but also constitute an emotional and spiritual
bond between him and his people.
Halq
The act of completely shaving his head by the male pilgrim on the 10th
of Zul Hijjah. This is the last thing he does before getting out of
the state of Ihram. See Taqseer also. For female pilgrims, the
requirements of Halq and Taqseer are satisfied if they trim their hair
by approximately half an inch.
Haram ash Shareef
The mosque around the Kabah in Mecca, as well as the mosque in
Medina.The latter, also known as Al Masjid un Nabawi contains within
its premises the grave of Rasool Allah (pbuh).
Hateem
The area adjacent to the Kabah on its west side, enclosed by a low
semi-circular wall. Tradition has it that Hajar(wife of Prophet
Ibrahim) is buried in this enclosure. It is highly recommended that
the pilgrim should offer salatus sunnah and supplications to Allah in
this area. However, this isnot a part of the official rites of Hajj.
Idtiba
The mode of Ihram used during Tawaf ul Qudoom.The male pilgrim drapes
one end of the top part of his Ihram over his left shoulder
back-to-front. The other end goes across his back, under hisright arm,
across his front, and is finally draped over his left shoulder.
Idtiba is not observed in any other type of Tawaf. Also, when the
pilgrim offers salat us sunnah after Tawaf ul Qudoom or an obligatory
salat during this Tawaf, he must cover both his shoulders. In other
words, Idtiba is practicedonly while actually performing Tawaf ul
Qudoom. Female pilgrimswear no Ihram, so that the question of Idtiba
forthem does not arise.
Ihram
The distinctive garb of the male pilgrim worn during Umra or Hajj. It
consists of two pieces of white, unsewn and plain cloth. One of the
pieces iswrapped around the midriff to cover his body from just above
his navel to his ankles, and the other is draped around his shoulders
to cover theupper body. For ladies, their ordinary, and unpretentious
clothes of daily wear constitute their Ihram.
Istilam
The act of kissing Hajar ulAswad at the beginning and the end of every
circumambulation (circuit) of the Kabah during Tawaf. If it is not
possible physically to kissHajar ul Aswad for any reason, the pilgrim
may extend his hand to touch the Sacred Stone and then kiss his own
hand. Ifeven that is not possible, he may raise his hand towards Hajar
ul Aswad and, thereafter, kiss his own hand.
Jamraat
The three stone pillars in Mina which symbolically represent the
locations where the devil (shaitan)is stated in tradition to have
tried to tempt Prophet Ibrahim in an effort to dissuade him from the
path of Allah. The pilgrim symbolically stones these pillars on the
10th through the 13th of Zul Hijjah in commemoration of the rejection
of the devil by Prophet Ibrahim, and of his steadfastness to the cause
of Allah. The Jamraat are located within a few hundred feet of one
another in a line and are named as follows:
Jamrat ul Kubra
The last stone pillar in the line. This is also calledJamrat ul Uqabah.
Jamrat ul Oola
The first stone pillar in the line.
Jamrat ul Wusta
The second (middle) stone pillar in the line.
Kaffarah
Another name for Dum.
Marwah
A small knoll (i.e., hillock) located approximately one hundred yards
from the Kabah inside Al Masjid ul Haram. The pilgrim performs the
devotional rite of Sai between the knolls of Safa and Marwah.
Mahram
The husband, or a male companion of a female pilgrim to whom her
marriage is expressly prohibited by the shariah(e.g., father, brother,
uncle, nephew, etc.) A woman must necessarily be accompanied by a
Mahram for Umra and Hajj.
Masjid ul Haram
The mosque around the Kabah also known as Haram ash Shareef.
Meeqat
An imaginary boundary around Mecca. A prospective pilgrim cannot cross
this boundary without first changing into Ihram. Thisboundary is
anchored by different townships and localities in different directions
(Zul Hulaifa in the north, Yalamlam in the south-east, Dhat Irq in the
north-east, Juhfah in the north-west, Qarn ul Manazil in the east.)
The pilgrim changes into Ihram at Meeqat and pronounces his
intentionto perform Umra or Hajj. For people living inside the Meeqat
permanently, their place of residence istheir Meeqat.
Mina
A desert location approximately three miles from Mecca where several
rites of Hajj are performed.
Muallim
A knowledgeable professional who can guide the pilgrim during Hajj;
also called a Mutawwif.
Muhrim
A pilgrim in the state of Ihram.
Multazam
The part of the Kabah between its door and Hajar ul Aswad. This is a
specially sacred part of the Kabah. It is recommended that, if
possible, the pilgrim should touch the Kabah at Multazam and offer
supplications to Allah. However, this is not a part of the official
rites of Hajj.
Maqam-o-Ibrahim
The step-stone used by Prophet Ibrahim during the original
construction of the Kabah. The stone carries the imprints of hisfeet,
and is housed in a glass enclosure on the north side of the Kabah.
Mutamatti
One who has performed Hajj ut Tamattu.
Mutawwif
See Muallim.
Muzdalifah
A desert location approximately midway between Mina and Arafat. The
pilgrim spends the night of the 10th of Zul Hijjah here.
Niyyah
Intention. All acts of worship are preceded by an appropriate niyyah.
Qarin
One who has performed Hajj ul Qiran.
Qasr
The mode of shortened prayers usually offered when on a journey.
Ramal
The ritual in which male pilgrims are required to walk briskly with
their chests thrust forward and with their shoulders rolling slightly
during thefirst three circuits of Tawaf ul Qudoom. Ladies are not
required to practice Ramal.
Rummy
The act of symbolically stoning the devil (shaitan) in Mina on the
10th through the 13th of Zul Hijjah. This commemorates the tradition
that Prophet Ibrahim was tempted three times by the devil, and
rejected all three of his overtures by stoning him, and driving him
away. These three locations are symbolized by three stone pillars in
Mina.
Safa
A small knoll approximately half a milefrom the Kabah inside Al Masjid
ul Haram. The pilgrim performs the devotional act of Sai between the
knolls of Safa and Marwah.
Sai
The devotional act of walking seven times backand forth between the
knolls of Safa and Marwah. This act retracesthe footsteps of Hajar
(wife of Prophet Ibrahim), during her desperate search for water for
her infant son Ismail after they were left in the desert by Prophet
Ibrahim in response to a divine vision.
Salat
Obligatory or supererogatory prayers.
Shawt
One complete circumambulation, or circuit, of the Kabah. Each shawt
(pl. ashwaat) starts and ends at Hajar ul Aswad. Seven ashwaat
constitute one Tawaf.
Talbiyah
A devotional recital of the following words by the pilgrim during Umra and Hajj.
(Labbaik Allahumma Labbaik. Labbaik, La Shareek Laka, Labbaik. Innal
Hamdah, Wan Nematah, Laka wal Mulk, La Shareek Laka)
Trans: "Here I am at Thy service O Lord, here I am. Here I am at Thy
service and Thou hast no partners. Thine alone is All Praise and All
Bounty, and Thine alone is The Sovereignty. Thou hast no partners."
The Talbiyah is a prayer as well as an assertion of the pilgrim's
conviction that he intends to perform Hajj only for the glory of
Allah. The pilgrim starts the recital upon changing into the Ihram,
and continues to recite it frequently throughout Hajj. Male pilgrims
recite the Talbiyah loudly whereas female pilgrims are required to
recite it in a low voice.
Taqseer
Shortening or clipping ofthe whole head of hair by the male pilgrim
following the completionof Hajj. This may be performed in lieu of
Halq. However, snipping off a few hairs here and there is not
acceptable. The sunnah of Rasool Allah (pbuh) supports only Taqseer
and Halq.
Tawaf
The devotional act of circumambulating the Kabah while reciting
prayers. It constitutes an integral part of Umra andHajj. There are
five different types of Tawaf one may perform:
Tawaf ul Ifadah
The Tawaf performed by the pilgrim on the 10th of Zul Hijjah as the
last formal rite of Hajj in Mecca after changing into street clothes
(also called Tawaf uz Ziyarah).
Tawaf un Nafl
A devotional Tawaf which may be performedany time.
Tawaf ul Qudoom
The initial Tawaf performed by the pilgrimupon entering Al Masjid ul
Haram in Mecca pursuant upon his intention for Hajj.
Tawaf ul Umra
The Tawaf performed as a rite of Umra.
Tawaf ul Wuda
The Farewell Tawaf performed by the pilgrimjust before leaving
Meccafor his next destination.
Umrah
A set of religious and devotional rites performed in Mecca in anorder
ordained by Allah and Rasool Allah (pbuh). Umra can be performed at
any time of the year and, unlike Hajj, does notinvolve the rites at
Mina, Muzdalifah, and Arafat.
Yaum un Nahr
The 10th of Zul Hijjah. This day is designated as the preferred day of
sacrifice during Hajj.
Yaum ut Tarwiyah
The 8th of Zul Hijjah signifying the start of Hajj. The pilgrim
proceeds to Mina on this day.
Zul Hijjah
The last month of the Islamic calendar during which Hajj is performed.