َّ ‫بِ ْس ِم اللّٰ ِہ‬

َّ ‫الر ْح ّٰم ِن‬

‫الر ِح ْی ِم‬
ِ ّٰ ‫َّو َّما م ِْن دَّٓاب َّ ٍة فِي ا لْا َّْر ِض اِ لَّا عَّلَّى‬
‫اّلل ِر ْزق َُّها‬
And there is none that walks upon the earth whose sustenance
does not depend on the mercy of Allāh
(Sūrah Hūd 11:6)

Three Modern Issues

and Their Solutions
Translation of:

‫دور جدید کے تین اھم مسائل اوران کا حل‬

ِ
Author:
Maulana Mohammed Shakir Noorie
(Ameer – Sunni Dawate Islami)

Translated by:
Muhammed Salim Noorie

Presented by: Idarah Ma΄arif-e-Islami

132 Kambekar St. Mumbai 3

Published by: Maktab e Taibah

126 Kambekar St. Mumbai 3
Book Name: Three Modern Issues and Their Solutions
Author: Maulana Mohammed Shakir Noorie
(Ameer – Sunni Dawate Islami)
Proofreading: Mazhar Hussein Aleemi, Abdullah Azmi Najmi,
Javed Raza Najmi
Translation: Muhammed Salim Noorie (Canada)
Proofreading: Mohammed Noorani Mohmed Noorie (UK),
Muhammed Bilal Noorie (UK)
First Edition: Muharram 1444 / August 2022
ISBN: 978-1-913608-01-9

WORLDWIDE HEADQUARTERS
ISMAIL HABIB MASJID
126 KAMBEKAR ST , MUMBAI 3. +91 222 3434366
UK HEADQUARTERS
SDI YOUTH EDUCATION CENTRE
33-35 HIBBERT ST , BOLTON, BL1 8JG. +44 7739 918385
Twitter/Instagram: @sdiuk @sdimed1a @sdichannel

Copyright © 2022 Sunni Dawate Islami

A LL RIGHTS RESERVED
Aside from fair use, meaning a few pages or less for non-profit educational
purposes or review, no part of this publication may be reproduced, stored
in a retrieval system, or transmitted in any form or by any means,
electronic, mechanical, photocopying, recording, or otherwise, without the
prior permission of the copyright owner.
 *** HUMBLE REQUEST ***

This book contains verses and chapters of the Holy Qur’ān.

Please ensure that those Words of Allāh ‫ ﷻ‬are respected at
all times by ensuring that this book is NOT placed on the floor
or in any improper place.
 Contents
Introduction 9
First Issue 15
Poverty 15
Poor are the Kings of Paradise 16
True Wealth is with the Poor 17
Most Poor Will be in Paradise 18
Poor Will Enter Paradise 500 Years Before the Wealthy 19
Sustenance Received Due to the Poor 19
Love the Poor 20
Warning Against Looking Down at the Poor 21
Poverty is the Root of Evil 23
Poverty is a Threat to Faith 24
Poverty Leads to Breaking Promises 25
Poverty Can Also Affect Character and Morality 26
Mental Anguish 27
Hindrance to Marrying and Having Children 28
Poverty Can Lead to Infanticide 29
Solutions To Poverty in Islām 31
First Method: Make an Effort 31
Earning a Livelihood 32
Adopt Any Lawful Trade or Profession 34
Working Hard 35
Trade, Agriculture, Craft 36
Second Method: Help of Wealthy Friends 38
Ties of Kinship and Fulfilling Needs 40
Third Method: Zakāh (Obligatory Charity) 43
Status and Rank of Zakāh in Islām 44
Virtues of Giving Zakāh 45
Warnings For Not Giving Zakāh 47
Fourth Method: Bayt al-Māl (Islamic Treasury) 53
Fifth Method: Other Ways of Helping 54
Rights of a Neighbour 54
Who is a Neighbour? 56
 Sacrifice 56
Compensation for an Oath (Kaffārah) 57
Compensation for Żihār 58
Peaceful Society 59
Sixth Method: Optional Charity 60
Second Issue 63
Ignorance 63
Meaning of Ignorance and Its Types 64
Damage Caused by Ignorance 65
Every Person Who Sins is Ignorant 66
Easy Target for Shayţān 66
The Ignorant Cannot Differentiate 69
Root of Mischief and Disorder 69
Ignorance Causes Division 70
Deeds Do Not Benefit 72
Unable to Reach High Status 72
Ignorance Leads to Disobeying Parents 74
Do Not Say ‘Uff’ To Them 75
Parents are Paradise and Hell 76
Ignorance Causes Marital Discord 77
Ignorance Causes Family Disagreements 80
Reconcile With Those Who Abandon You 82
Unlawful Occupation of Assets 84
Selfishness & Deception Caused by Ignorance 86
Not Being Hospitable 89
Virtues of Knowledge 91
Knowledge Grants Elevated Status 91
Foundation of the Ummah 92
Rank and Honour of Scholars 93
Knowledge Has the Highest Rank 95
Knowledge is a Friend, a Supporter and is Light 96
Inheritance of the Prophets 97
Power of Knowledge 98
Knowledge Protects From Tribulations 98
Reward for Merely Learning Knowledge 99
 Better Than Worshipping All Night 100
True Goodness of the World 100
Blessings of One Gathering of Knowledge 101
Knowledge is Jihād 101
Death of a Scholar 101
Seeking Knowledge Emphasised 102
Third Issue 104
Obscenity 104
Definition of Obscenity 105
Obscenity Condemned in Aĥādīth 107
Foresight of the Prophet ‫ﷺ‬ 108
Kinds and Visible Examples of Obscenity 109
Obscenity with the Tongue 110
Obscenity with the Eyes 112
Obscenity of the Body and Clothes 115
Obscenity of the Ears 117
Listening to Music 118
Harms of Music 119
Obscenity of the Arms and Legs 122
Obscenity of the Heart and Mind 123
Homosexuality 125
Beginning of Homosexuality 126
Punishment and Destruction 127
Five Neighbourhoods Destroyed 128
Spread of Obscenity 129
Forbidden to Spread Obscenity 130
Obscenity and Media 131
Some Examples of Shamelessness 132
Women Wearing Tight Fitting Clothes 132
Brother-in-Law/Sister-in-Law 134
Friends and Relatives Entering the Home Freely 135
Incorrect Use of Electronic Media 135
Mobile Phones and Internet 136
Facebook and Whatsapp 137
Ways to Protect Yourself From Obscenity 138
Methods to Avoid Spreading Obscenity 142
Worthy of Special Attention 143
 َّ ‫بِ ْس ِم اللّٰ ِہ‬
َّ ‫الر ْح ّٰم ِن‬
‫الر ِح ْی ِم‬
‫ﷺ‬ ‫ک َّیا َّر ُس ْو َّل اللّٰ ِہ‬ َّ ‫لصلّٰوۃُ َّو‬
َّ ‫السلا َُّم عَّل َّْی‬ َّ َّ ‫ا‬

Introduction
Humanity is faced with different issues in every era and
generation. Sometimes it is race or the caste system which poses
a challenge. Sometimes it is family, social or financial issues
which they have to face. Other times, it may be conflict in
civilisations which poses the greatest challenge. In such
situations, humanity needs a way of life which makes them
aware of all new issues and also shows them how to tackle and
overcome them. It was many of these issues which the people of
the sixth century A.D. were facing. They had become misguided
and were living a life of lawlessness. There was much
discrimination and racism. They did not think any laws or rules
applied to them. It was in such an era that a personality came
who brought laws and a way of life which is Islām. He presented
rules and taught a way of life in which the solutions to all issues
which humanity may face until the Day of Judgement are found.

If you study history you will see quite clearly that

humanity has faced different challenges in every era and when
the way of life given by Islām was studied, the solutions to all
issues and challenges are found. If we look at the state of the
world today, there are many challenges being faced by people.
Three of these challenges are very important and are affecting
people in all corners of the world – 1) Poverty, 2) Ignorance /
Illiteracy and 3) Obscenity.

Poverty and financial issues are rampant in all places

and is the topic of discussion in all countries. Large institutions
and departments have been established for this purpose.
Universities and other educational institutions have been

9
established in order to explain and teach banking and
economics. On an international level organisations like the
International Monetary Fund (I.M.F), the World Bank, Asian
Development Bank and dozens of other organisations have been
established to carry out this work. The belief and view is being
instilled quite methodically in people that humans are economic
animals. It is the issue of economics which brings out the animal
nature and weaker countries are targeted. Their resources are
brutally and forcefully taken over and occupied. Many African,
Asian and other third world countries have been exploited for
profit. Through the practice of interest and questionable
business practices, the majority of wealth is controlled by certain
countries and certain multi-national companies. Weaker and
poorer countries are made to accept the decisions and
resolutions of the World Trade Organisation (W.T.O) through
force and threats. Through these multi-national companies, the
resources and assets of these poorer countries are ‘stolen’ and
plundered. In order to pay their interest filled debts, these
poorer countries are hit with crippling sanctions by the I.M.F.
and World Bank which destroys their domestic economy. The
wealth of the leaders of these poorer countries, which is mainly
gained through corruption and accepting bribes, is hidden and
safeguarded in the banks of Switzerland and other western
countries. Specifically, Muslim countries are destabilised
through strife and kept busy with civil war. They are then sold
arms by these wealthy nations which enables them to remain
involved in the internal politics of the Muslim countries.

Once a community or country becomes morally corrupt,

where honesty and security is destroyed and no concern is given
for the welfare, prosperity, helplessness and poverty of the
masses, such a community or country can never have a strong
economic base. In such a situation it is necessary to teach and
guide the elite and the masses in morality and ethics. A clean
and pure environment needs to be established and this pure

10
environment cannot be established without having faith in
Almighty Allāh ‫ ﷻ‬and the realisation that you have to answer
for and account for your actions in the Hereafter.

In Muslim societies the concept of lawful and unlawful

in firmly embedded in the minds of people from an early age.
However, it is necessary to refresh, re-energise and bring this
concept back to the forefront on a regular basis. Strict checks and
balances need to be placed in order to control and root out
corruption and bad practices. It is essential to oppose and
discourage extravagance, egotism wastefulness and lavish
spending. In order to stop the hoarding of wealth by a few and
to ensure that wealth is able to reach all groups in a society, it is
essential to put a stop to and end the system of charging and
paying interest. Islām has given a system for distributing
inheritance which should be implemented by law. The old
feudal system must be abolished.

Economic opportunities should be made available to all

people in a society especially the helpless, poor and needy
masses. Humans are not economic animals, rather they are
morally upright beings. If morals and ethics are implemented
and brought to the forefront then economic issues will not arise
in a community or society. However, the biggest roadblock in
any initiative are the leaders who are embroiled in extravagance,
lavishness and overindulgence and are not willing to accept any
control or accounting for their lifestyles. This is why it is
necessary to awaken the conscious of the common people and
prepare them to recognise and remedy their issues themselves.

Lack of education and ignorance is also one of the major

issues facing humanity currently. It is a fact that education plays
a leading role in the success or failure of a society. Societies
which focused on education achieved great heights of success in
many fields, while those who remained ignorant were always

11
left behind. The importance of education and how essential it is
to achieve success is known by all.

There was a time when the people of Europe were living

a life of tyranny, cruelty and mayhem. They would look at
Muslims with jealousy. They would translate the books of
Muslims and give them pride of place in their schools. When this
did not work they attacked the Muslims of Spain in order to
forcefully gain control over the Muslim culture. The history of
this is known by all. At that time, it was common for most
Muslim households to have 40,000 - 50,000 books. In other
words, each house was a library. The people of Europe took their
valuable books on science, medicine and technology and burnt
the rest or threw them in the rivers which caused the rivers to
change colour.

This reality cannot be denied that the golden era of

Muslims is over. Those who yesterday were giving light to the
darkness of European civilisation are today dependant on others
to light their own homes. Those who yesterday illuminated
western countries with their brilliant minds are today
dependant on those same countries to remove the darkness from
their own societies. The amazing thing is that when they talk to
us about how to live we agree with them.

In the same way, obscenity and nudity is another major

issue today which is being faced by people all over the world.
Today, when we speak on this topic and say that it is the major
issue facing society, we are confronted with images from all over
the world where obscenity is rife. When we see, read or hear
about the evil diseases which are caused as a result of it through
television, radio and social media, they send shivers through us
and make our hair stand on end. The scary fact is that seeing,
hearing about and accepting this evil and dangerous concept in
society is becoming normal for us because we are living in a sick

12
society and are becoming used to the stench and filth of it.
Obscenity and nudity are spreading at such a rapid pace that it
is frightening. When any evil becomes so common that people
easily and readily accept it, it becomes a normal part of society
and people do not consider it evil. Therefore, if something is not
even considered evil then how is it possible to avoid it?

Let us look at the reasons for this. Technology has

advanced to such a level that it has become very easy to pass on
news from one place to another. It is quite astonishing that this
ease has given rise to obscenity and nudity. Obscenity and
nudity are things which not only go against normal social
etiquettes, rather they also destroy morality and spread
shamelessness. For example, sharing photos and videos of acts
which should be limited to the bedroom. Openly making and
sharing obscene and pornographic videos on Whatsapp, Tik Tok
and similar apps.

Whenever any evil spreads in society the media plays an

important role in spreading it. Today the media is completely
unrestrained and irresponsible. It is the media which broadcasts
nude pictures and videos, posters, movies, TV shows, films,
pornographic movies and other such things which arouse
people and leads to the spread of obscenity. It would not be
wrong to say that obscenity and nudity are systematically being
spread by newspapers, magazines and other media platforms.
Their only concern is to increase their sales and ratings which is
why they do not consider nude and semi-nude pictures to be
evil; they consider it success. These despicable and obscene
things are attracting many youngsters, females and even
underage children. Because of the environment they find
themselves in, many underage children learn about lust and
desires at a very young age which leads them to constantly
trying to fulfil their desires unlawfully.

13
 The result is there for all to see that adultery, unlawful
sexual relations and sexual impropriety are spreading at an
alarming rate. The sad part is that it is not only media outlets,
rather teachers at schools and colleges are also partaking in this.
Unlawful relations between teachers and students are increasing
while sexual assaults and rapes have become very common. The
victims of these heinous acts are women and girls who have to
face these dangerous times. Homosexuality, which is something
even animals detest, is being given great importance and
attention in society. Many countries have made homosexuality
legal.

The three issues mentioned above are not specific to any

community, society or country. Rather, they are affecting the
whole world. This is why the intention was made to write a book
on it in order to draw attention to these issues to make people
aware of them and present a plan in order to safeguard oneself
from them. It is possible that this effort will be beneficial to some
people even if it is only a few.

In this regard, I spoke with Maulana Abdullah Azmi

Najmi and Maulana Javed Raza Najmi of Idarah Ma΄arif-e-
Islami who both promised their full cooperation in this. A draft
was prepared and work began and by the grace of Almighty
Allāh ‫ ﷻ‬the book was completed. It is hoped that this book will
be beneficial and readers will be guided and encouraged.

Mohammed Shakir Noorie

(Ameer – Sunni Dawate Islami)
23rd Ramadān al-Mubarak 1443/ 25th April 2022

14
 First Issue

First Issue
Poverty

If we look at any society in the world we will clearly see that

poverty and poor people are looked upon with disdain and
contempt. They are given the lowest status in society, whereas it
should be noted that no poor person should be treated with
contempt due to their poverty, because some poor people are
deserving of being praised and held in high esteem.

The reality is that there are two types of poverty. One is

poverty in which a person does not forget his obedience to Allāh
‫ ﷻ‬and His beloved Prophet ‫ﷺ‬. He remains happy with the will
of Allāh ‫ﷻ‬, does not moan and complain to Him and remains
steadfast on the commands of Sharī’ah (Islamic law). Such
poverty is praiseworthy and the virtues and merits of such
poverty are mentioned numerous times in the books of aĥādīth.

It is mentioned very clearly in one ĥadīth as to which poverty is

liked in Islām. The beloved Prophet ‫ ﷺ‬has said:

َّ
‫ال‬ َّ ‫ب َّع ْب َّدهُ ال ُْم ْوم‬
ِ ‫ ابَّا الْ ِع َّی‬،‫ ال ُْم َّت َّع ِف َّف‬،‫ الْ َّف ِق ْی َّر‬،‫ِن‬ َّ ‫ِإ َّن ا‬
ُ ‫هلل ُی ِح‬
Allāh loves His believing slave who is poor, does not beg and
has many children. 1

This ĥadīth makes it very clear that all poverty is not loved.
Rather, only poverty which is spent in contentment with the will
of Allāh ‫ ﷻ‬and obedience of Sharī’ah is liked and loved. Such
poverty has been praised by the Prophet ‫ ﷺ‬himself. He
mentioned their virtues and merits and supplicated to be

1 Sunan Ibn Mājah, Vol. 2, Pg. 4121

15
 First Issue

included amongst them. Sayyidunā Abū Sa’īd al-Khudrī ؓ

narrates that he heard the Prophet ‫ ﷺ‬supplicating and saying:

‫اح ُش ْرن ِ ْي فِي ُز ْم َّر ِۃ ال َّْم َّسا ِك ْی ِن‬ َّ َّ َّ

ْ ‫ َّو‬،‫ َّوا ِم ْتنِي ِم ْس ِك ْی ًنا‬،‫الل ُه َّم ا ْح ِینِي ِم ْس ِكی ًنا‬
O Allāh! Allow me to live poor and cause me to die poor, and
gather me among the poor (on the Day of Resurrection). 2

Poor are the Kings of Paradise

There is a beautiful ĥadīth in relation to those who appear to be
needy and helpless in this world but are happy with the will of
Allāh ‫ﷻ‬, while remaining patient and steadfast and avoid
begging from others. Sayyidunā Mu’ādh bin al-Jabal ؓ narrates
that the Prophet ‫ ﷺ‬said to his companions, “Shall I not tell you
about the kings of Paradise?” The companions replied, “Yes,
please do.” The Prophet ‫ ﷺ‬said:

ِ ‫ ل َّْو اَّق َّْس َّم عَّلَّى ا‬،‫ف ِذي ِط ْم َّر ْی ِن ل َّا یُ ْو بَّ ُه ل َّ ٗه‬
‫هلل ل َّاَّب َّ َّر ٗه‬ ٍ ‫ک ُ ُل َّض ِع‬
ٍ ‫یف ُم ْس َّت ْض ِع‬
Those who are weak and oppressed and wear tattered clothes
and are not paid any heed. If they swear (an oath) by Allāh,
Allāh fulfils it. 3

We realise that one who appears to be poor and helpless in the

world is actually a king of Paradise. This is why we should never
make fun of the poverty of any poor person, because their status
is such that on the Day of Resurrection Allāh ‫ ﷻ‬will apologise
to them in the way people apologise to one another. He will say,
“O My slave! I did not keep (the luxuries of) the world away
from you because I looked down upon you. Rather, I did it in
order to grant you respect and honour for this special day. Go

2 Sunan Ibn Mājah, Vol. 2, Pg. 1381

3 Al-Mu’jam al-Kabīr, Vol. 2, Pg. 84

16
 First Issue

into the rows of the dwellers of hell and take whoever amongst
them fed you or clothed you for My sake, and whose aim was
only to please Me, take their hand and take them into Paradise
with you. I give you that authority.” 4

Another thing is that Allāh ‫ ﷻ‬has destined a time and

place for everything. If it is them who are poor today, it could be
you tomorrow who is mired in difficulty and grief. Therefore, it
is essential to respect the poor and to treat them with kindness
and compassion.

True Wealth is with the Poor

Many people generally feel that the poor have no value or status
because they have no home to live in, have no food to eat nor
have any other wealth or possessions. However, they should
realise that true wealth is with the poor that not everyone
possesses, and the most important aspect of this wealth is that it
will help in the Hereafter – what is this great wealth?

The Prophet ‫ ﷺ‬said that on the Day of Resurrection,

Allāh ‫ ﷻ‬will say to His poor slaves:

َّ َّ
‫ک فِى َّ ُی ِر ْی ُد‬ َّ ‫الصف ُْو ِف ف ََّّم ْن ا ْط َّع َّم‬
َّ ‫ک فِى َّ ا ْوک ََّّسا‬ ْ ‫ا ُ ْخ ُرجْ َّیا َّع ْب ِد‬
ُ ‫ی اِلّٰى ّٰھ ِذ ِہ‬
َّ ‫ِک َّو ْجھِىْ فَّ ُخذْ ِب َّی ِد ٖہ ف َُّه َّو ل‬
‫َّک‬ َّ ‫ِبذّٰ ل‬
O My slave! Go into those rows (and see) whoever amongst
them fed you or clothed you for My sake then take their
hand. I give you that authority.

4 Iĥyā al-Ulūm, Vol. 4, Pg. 196

17
 First Issue

The Prophet ‫ ﷺ‬continued on and said:

‫ف َّو یَّ ْن ُظ ُر‬ َّ ‫الصف ُْو‬ُ ‫اس یَّ ْو َّم ِئ ٍذ ق َّْد اَّل َّْج َّم ُه ُم ال َّْع َّر ُق فَّ َّی َّت َّخل َّ ُل‬ َّ ‫َّو‬
ُ ‫الن‬
‫ِک ِب ٖہ ف ََّّیا ْ ُخذُ ِب َّی ِد ٖہ َّو یُ ْد ِخل ُ ُہ ال َّْج َّن َّة‬
َّ ‫َّم ْن ف ََّّع َّل ّٰذ ل‬
Even though the faces of the people will be covered in
perspiration (to the extent that it will be difficult to recognise
them), but the (poor person) will take the hand of all those
who fed or clothed him and take them into Paradise. 5

We realise from this that it is the poor and needy who possess
true wealth and if we treat them with kindness then on the Day
of Resurrection we will be granted Paradise through them
(Allāh willing).

Most Poor Will be in Paradise

We are told in many aĥādīth that the majority of poor people are
in that fortunate group who will be in Paradise. The Prophet ‫ﷺ‬
has said:
‫ت ا َّ ْكث ََّّر ا َّ ْھ ِل َّها ال ُفق ََّّرا َّء‬ َّ
ُ ‫ت فِي ال َّْج َّن ِة فَّ َّرا ْی‬
ُ ‫اِ َّطل َّْع‬
I looked into Paradise and found that the majority of its
dwellers were the poor people. 6

In another ĥadīth the Prophet ‫ ﷺ‬said:

‫ام ُة َّم ْن َّی ْد ُخل َُّها ال َّْم َّسا ِك ْی ُن‬ ِ َّ ‫ت عَّلّٰى ب‬

َّ َّ‫ ف َِّإذَّا ع‬،ِ‫اب ال َّْج َّنة‬ ُ ‫ق ُْم‬
I stood by the door of Paradise and saw that most of the
people who were entering Paradise were the poor. 7

5 Iĥyā al-Ulūm, Vol. 4, Pg. 196

6 Şaĥīĥ al-Bukhārī, Vol. 8, Pg. 96

7 Şaĥīĥ Ibn Ĥibbān, Vol. 2, Pg. 45

18
 First Issue

Poor Will Enter Paradise 500 Years Before the Wealthy

We have just learnt that the majority of the dwellers of Paradise
will be the poor. However, they will enter with such honour that
they will enter it 500 years before the wealthy, as is mentioned
quite clearly in a blessed ĥadīth:

‫ُون ا ل َّْج َّن َّة‬

َّ ‫ِإ َّن فُق ََّّرا َّء ال ُْم َّها ِج ِر ی َّن َّی ْد ُخل‬
‫ار َّخ ْم ِس ِمائَّ ِة َّس َّن ٍة‬ َّ
ِ ‫ ِب ِمق َّْد‬،‫ق َّْب َّل ا ْغ ِن َّیا ِئ ِه ْم‬
The poor Muhājirūn (migrants) will enter Paradise before
the rich among them by five hundred years. 8

This ĥadīth reinforces the status and rank of the poor. Therefore,
the poor should not be insulted but their rank should be
understood and they should be respected.

Sustenance Received Due to the Poor

It may appear to us that the poor and needy are helpless and
destitute and we are helping them. However, the reality is such
that it is because of the sincerity of their supplications and
worship that our sustenance is increased and we are helped.

Sayyidunā Muş’ab bin S’ad ؓ narrates that when his

father S’ad ؓ thought that he had preference over those below
him (in wealth), the Prophet ‫ ﷺ‬said:

‫ھ َّْل ت ُ ْن َّص ُر ْو َّن َّوت ُ ْر َّزق ُْو َّن ِإلَّا ِب ُض َّعفَّٓائِك ُْم‬
Are you given victory and provision except on account of the
weak among you? 9

8 Sunan Ibn Mājah, Vol. 2, Pg. 1381

9 Şaĥīĥ al-Bukhārī, Vol. 4, Pg. 36

19
 First Issue

In another ĥadīth the Prophet ‫ ﷺ‬said:

َّ
َّ ‫ ف َِّإنَّ ُك ْم ِإنَّ َّما ت ُ ْر َّزق‬،‫ابْ ُغونِي ُض َّعفَّا َّءك ُْم‬
َّ ‫ُون َّوت ُ ْن َّص ُر‬
‫ون ِب ُض َّعفَّائِك ُْم‬
Seek me among the poor and weak. Verily, you are given
victory and provided for on account of the poor and
weak among you. 10

Love the Poor

Not only did the Prophet ‫ ﷺ‬mention the merits and virtues of
the poor, rather he commanded to love them also. He also
emphasised the need to live with them and gave glad tidings of
goodness for those who remain close to the poor. Nowadays
there are certain people who privately and publicly look down
on the poor with contempt and hatred. They should realise that
the Prophet ‫ ﷺ‬has given the poor the same status in society as
the wealthy. Rather, he has also specifically commanded us to
love them and said:
‫ا َّ ِحب ُْوا الْ ُفق ََّّرٓا َّء َّو َّجا ل ُِس ْوھُ ْم‬
Love the poor and sit amongst them. 11

Another ĥadīth is narrated by Sayyidunā Abū Dharr ؓ

who says that the Prophet ‫ ﷺ‬advised me to adopt good qualities
and said:

‫ َّوا َّ ْو َّصان ِ ْي‬،‫ َّوا َّ ْن اَّن ُْظ َّر ِإلَّى َّم ْن ھُ َّو دُون ِ ْي‬،‫بِا َّ ْن ل َّا اَّنْ ُظ َّر ِإلَّى َّم ْن ھُ َّو ف َّْوقِي‬
ُ ‫ب ال َّْم َّسا ِك ْی ِن َّو‬
‫الدن ُِو ِم ْن ُه ْم‬ ِ ‫ِب ُح‬

10 Musnad Aĥmed , Vol. 36, Pg. 60

11 Al Mustadrak al-Ĥākim Vol. 4, Pg. 368

20
 First Issue

(He advised me) Not to look at those who were above me but
to look at those who were below me. (And he) commanded
me to love the poor and remain close to them. 12

Warning Against Looking Down at the Poor

No Muslim should be looked down upon with contempt or
scorn because all believers are equal and superiority is only on
the basis of piety. However, the poor are looked at differently in
our society and they are considered less worthy than others even
though this is completely against Islamic teachings. In order to
refute and abolish this concept the Prophet ‫ ﷺ‬said:

‫ ُی ْدع ّٰى لَّ َّها ا ل ْا َّ ْغ ِن َّیٓا ُء َّو یُ ْت َّركُ الْ ُفق ََّّرٓا ُء‬،ِ‫ام ال َّْول ِْی َّمة‬
ُ ‫ام َّط َّع‬ َّ ‫ش َُّر‬
ِ ‫الط َّع‬
The worst food is the food of a wedding banquet to which
the rich are invited while the poor are left out. 13

In another ĥadīth it is mentioned that a man passed by the

Prophet of Allāh ‫ ﷺ‬and the Prophet ‫ ﷺ‬said, ‘What do you say
about this man?’ They said, ‘We agree with your opinion
concerning him. We say he is one of the noblest of people. If he
proposes marriage, his proposal deserves to be accepted; and if
he intercedes, his intercession deserves to be accepted; and if he
speaks, he deserves to be listened to.’ The Prophet ‫ ﷺ‬remained
silent, and another man passed by. The Prophet ‫ ﷺ‬said, ‘What
do you think about this man?’ They said, ‘By Allāh, O Messenger
of Allāh ‫ﷺ‬, this is one of the poor Muslims. If he proposes
marriage, he does not deserve to get married; and if he
intercedes, his intercession does not deserve to be accepted; and

12 Şaĥīĥ Ibn Ĥibbān, Vol. 2, Pg. 194

13 Şaĥīĥ al-Bukhārī, Vol. 7, Pg. 25

21
 First Issue

if he speaks, he does not deserve to be listened to.’ The Prophet

‫ ﷺ‬said:

َّ ‫ِل ِء ا ل ْا َّ ْر ِض ِمث‬
‫ْل ّٰھذَّ ا‬ ْ ‫ّٰھذَّ ا َّخ ْی ٌر م‬
ْ ‫ِن م‬
This (poor man) is better than an earthful of (men like) the
other man. 14

The above two aĥādīth make it very clear that the poor should
not be looked down upon nor should they be treated any
differently. Islām does not give anyone superiority based on
wealth, possessions, colour, caste or lineage. Rather, it gives
superiority based on fear of Allāh ‫ﷻ‬, piety and purity. The Holy
Qur’ān has stated:

١ؕ‫اّلل ا َّ تْقّٰىك ُْم‬

ِ ّٰ ‫اِ َّن ا َّ ك َّْر َّمك ُْم ِع ْن َّد‬
Indeed the more honourable among you, in the sight of
Allāh, is one who is more pious among you. 15

The poor are granted all these virtues but what we mentioned
and clarified at the beginning should be remembered. Which is
that all these merits are for those poor people whose poverty
safeguards them from being misguided and committing evil acts
and remain steadfast on the right path. However, the poverty
which leads one to moan and complain, or towards
misguidance, or even (Allāh forbid) towards disbelief, or makes
a person carry out unlawful acts, such poverty is not liked by
Islām nor is it liked in the eyes of people. Such poverty is very
dangerous and damaging for that individual and his future
generations and the evils of it are also mentioned in aĥādīth. It
is essential to make people aware of the evils of this and to show
the method of avoiding it because in the current era many
people are victims of such poverty and are not able to safeguard

14 Şaĥīĥ al-Bukhārī, Vol. 7, Pg. 8

15 Sūrah al-Ĥujurāt 49:13

22
 First Issue

themselves from its evils. We have therefore decided to shed

some light on this matter also.

Poverty is the Root of Evil

This world is a place of trials where we are tested at every step.
Sometimes Allāh ‫ ﷻ‬tests us by taking away some of the
blessings He has favoured us with, whilst at other times He tests
us by increasing them. However, we should remain happy at
His will at all times and thank Him ‫ ﷻ‬while navigating through
all the tests in His remembrance. Allāh ‫ ﷻ‬states:

‫ال َّو ا لْاَّنْ ُف ِس َّو‬ َّ ‫ِن ا لْ َّخ ْو ِف َّو ال ُْج ْو ِع َّو نَّ ْق ٍص م‬
ِ ‫ِن ا لْا َّْم َّو‬ َّ ‫َّو ل َّ َّن ْبل َُّونَّ ُك ْم بِ َّش ْي ٍء م‬
ّٰ ‫ َّو ب َّ ِش ِر ا‬١ؕ‫الثَّ َّم ّٰر ِت‬
۰۰۱۵۵ۙ‫لصبِ ِر ْی َّن‬
And We will surely test you with some fear and hunger, and
with scarcity of wealth and lives and crops; and give glad
tidings to those who patiently endure. 16

Allāh ‫ ﷻ‬has made it clear in this verse that tests will come in
many different ways. Sometimes through poverty or sometimes
through lack of food and material things. However, He ‫ ﷻ‬also
states in the same verse that if you remain patient through these
tests and are successful by not disobeying Allāh ‫ ﷻ‬while being
tested, there are definitely glad tidings for you. There will be
rewards and goodness in both worlds.

Poverty is a great disease and test which can take a

person towards many evils because some people will not look at
what is right or wrong in order to alleviate poverty. They will
merely focus on removing their poverty and therefore do not
differentiate between what is lawful and what is unlawful.

16 Sūrah al-Baqarah 2:155

23
 First Issue

Sometimes they will commit the grave sin of adultery, or

become involved in sins like robbery, fraud and stealing.
Sometimes they may even become involved in murder. In short,
poverty makes a person commit the worst of sins and crimes.
This is why the Prophet ‫ﷺ‬, in order to teach the Ummah,
supplicated for refuge from poverty in many aĥādīth and
advised the Ummah to also seek refuge in Allāh from poverty.

There is a ĥadīth in Sunan an-Nasā’ī in which the Prophet ‫ﷺ‬

said:
‫ َّوا َّ ْن ت َّْظ ِل َّم ا َّ ْو ت ُْظل ََّّم‬،ِ‫الذلَّة‬
ِ ‫ َّو‬،ِ‫ َّوالْ ِقلَّة‬،‫ِن الْ َّفق ِْر‬
َّ ‫اّلل م‬
ِ ‫ت َّ َّع َّوذ ُْوا ِب‬
Seek the refuge of Allāh from poverty, hunger, oppressing
and being oppressed. 17

In another ĥadīth the Prophet ‫ ﷺ‬supplicated by saying:

َّ ّٰ َّ ‫ا‬
ِ َّ‫ َّوعَّذ‬،‫ِن الْ ُكف ِْر َّوالْ َّفق ِْر‬
‫اب الْ َّق ْب ِر‬ َّ ‫ك م‬
َّ ‫لل ُه َّم ِإنِي ا ُع ْو ُذ ِب‬
O Allāh, I seek refuge in You from disbelief, poverty, and
from the punishment of the grave. 18

Poverty is a Threat to Faith

The previous pages have shown us that poverty can make a
person commit many evil sins. In the same way, if a person starts
to moan and complain about his poverty, or sees his neighbour
with wealth and starts to think that Allāh ‫ ﷻ‬has been unfair to
him (May Allāh protect), and then starts to say all kinds of
unsuitable things about Allāh ‫ﷻ‬, he will be threatening his faith

17 Sunan an-Nasā’ī, Vol. 8, Pg. 262

18 Sunan an-Nasā’ī, Vol. 8, Pg. 262

24
 First Issue

and may take himself out of the folds of Islām. It is mentioned

in a ĥadīth that the beloved Prophet ‫ ﷺ‬said:

َّ
َّ ‫ک َّا َّد الْ َّفق ُْر ا ْن َّی ُك‬
‫ون كُف ًْرا‬
Poverty can lead to disbelief. 19

In this ĥadīth the Prophet ‫ ﷺ‬mentions that poverty and

hunger etc. can take a person to disbelief. This means that on
many occasions poverty leads a person do things which
threatens his most valuable asset, which is his faith; and he does
not even realise it.

Therefore, in poverty and in wealth, we should always

be thankful to Allāh ‫ ﷻ‬and remain happy with His will at all
times. We should avoid all forms of moaning and complaining
because Allāh ‫ ﷻ‬is giving us the ability to breath and has
granted us life; is there any greater favour than this? Not only
this, there are thousands of other favours He has conferred upon
us. We should always remember those favours and keep our
tongues moist with words of thankfulness and gratefulness.

Poverty Leads to Breaking Promises

Poverty makes a person commit a number of evil sins; amongst
them are making false excuses and breaking promises. It is
mentioned by Sayyidah ‘Āisha Şiddīqa Ǻ that the Prophet ‫ﷺ‬
would regularly include the following supplication after
praying șalāh:
‫ِن ال َّْماْث َّ ِم َّوال َّْم ْغ َّر ِم‬
َّ ‫ك م‬
َّ ّٰ ‫ا‬
َّ ِ‫َّلل ُه َّم اِنِي ا ُع ْوذُ ب‬
O Allāh, I seek refuge with You from sins and heavy debt.

19 Shu’ab al-Īmān, Vol. 9, Pg. 12

25
 First Issue

A companion asked him, “O Prophet of Allāh ‫ !ﷺ‬Why do you

make this supplication constantly?” The Prophet ‫ ﷺ‬replied:

‫ َّو َّوعَّ َّد فَّا َّ ْخل ََّّف‬،‫ َّح َّد َّث فَّ َّكذَّ َّب‬،‫الر ُج َّل ِإذَّا غ َِّر َّم‬
َّ ‫ِإ َّن‬
When a man gets into debt, he speaks and tells lies, and he
makes a promise (to pay it back) and breaks it. 20

We learn from the ĥadīth that due to poverty and debt, a person
sometimes makes false excuses and breaks promises because
debt is only undertaken when a person is mired in poverty.
Special focus should be placed on remaining steadfast and
ensuring that a person should never lie, make false excuses or
break promises due to poverty or debt.

Poverty Can Also Affect Character and Morality

Not only can poverty ruin and destroy a person up to the point
that it can take away his faith, but can also affect ones character
and morals. When a person feels hopeless and helpless, people
can take advantage of that and make him do whatever they
please. He is prepared to do anything in order to feed himself
and at such a time good character and morals are not important
to him.

The Prophet ‫ ﷺ‬indicated this in a number of different

aĥādīth. In one narration he said it in the following words:

‫الد ْی ِن فَّل َّا تَّا ْ ُخذُ ْو ُه َّو ل َّْس ُت ْم‬

ِ ‫ار ِر ْش َّوۃً عَّلَّى‬ َّ ‫ ف َِّإذَّا َّص‬،‫ام َّع َّطا ًء‬َّ ‫ُخذُ وا ال َّْع َّطا َّء َّما َّد‬
‫اج ُة‬
َّ ‫ َّی ْم َّن ُعك ُُم الْ َّفق ُْر َّوا ل َّْح‬،ِ‫ارك ِْیه‬
ِ ‫ِب َّت‬

20 Şaĥīĥ al-Bukhārī, Vol. 1, Pg. 166

26
 First Issue

Accept a gift as a gift and if you suspect it is a bribe then do

not accept it, but you will not be able to refuse it, as your
poverty and need will stop you from refusing (to accept) it. 21

This ĥadīth means that if you suspect that a gift may be a bribe
then you should not accept it. However, your need and poverty
will not allow you to refuse it and you will accept that unlawful
‘gift.’

This ĥadīth makes it evidently clear how poverty can

affect a person’s character and morals and the Prophet ‫ ﷺ‬has
explained very clearly how poverty forces a person towards
committing acts of sin. We should contemplate on whether the
shamelessness and evil acts which are spreading amongst
Muslims are as a result of poverty. Therefore, if we are in a state
of poverty, we should turn towards Allāh ‫ ﷻ‬and sincerely ask
Him to grant us relief from poverty. We should not worry
unduly and should not let poverty cause us mental anguish or
low self-esteem. We should try everything lawfully possible in
order to alleviate poverty.

Mental Anguish
Poverty not only affects a person’s appearance and character,
but it also affects their mental state because it can cause stress
and depression, which leads to them not being able to think
straight or make the right decisions.

It is reported from Imām al-A’zam Abū Ĥanīfah ؓ that

he said, ‘Do not ask for advice from a person who does not have
food in their home.’ This is because if a person does not have
food and drink in his home he will be constantly worrying and

21 Al-Mu’jam al-Kabīr, Vol. 2, Pg. 42

27
 First Issue

if he is worrying, he will not be able to think properly or give

proper advice.

We should never despair at the Mercy of Allāh ‫ ﷻ‬as a

result of poverty. Rather, we should always be hopeful of His
Mercy and supplicate to Him ‫ﷻ‬. We should use our mind and
intellect correctly and make a plan for earning a livelihood and
try and alleviate the poverty.

Hindrance to Marrying and Having Children

There is no denying that costs of goods are increasing daily and
many people are struggling to make ends meet. In this situation
people have the mind-set that they will first establish themselves
financially and then will marry. The result of this is that in order
to fulfil their natural desires, they sometimes turn towards sins.
How long can a person deny his natural instincts and control
their desires? However, the Qur’ān provides very comforting
and clear guidance on this matter and Allāh ‫ ﷻ‬states:

ْ ‫لصلِ ِح ْی َّن م‬
‫ ِا ْن یَّ ُك ْون ُْوا‬١ؕ‫ِن ِع َّبا ِد ك ُْم َّو اِ َّم ِٓاىك ُْم‬ ّٰ ‫َّو ا َّنْ ِك ُحوا ا لْا َّ َّیام ّٰى ِم ْن ُك ْم َّو ا‬
۰۰۳۲‫اّلل َّوا ِس ٌع َّع ِل ْی ٌم‬ ْ ‫اّلل م‬
ُ ّٰ ‫ َّو‬١ؕ‫ِن ف َّْض ِل ٖه‬ ُ ّٰ ‫فُق ََّّرٓا َّء ُی ْغ ِن ِه ُم‬
And enjoin in marriage those among you who are not married,
and your deserving slaves and bondwomen; if they are poor,
Allāh will make them wealthy by His munificence; and Allāh
is most capable, all knowing. 22

We realise that Allāh ‫ ﷻ‬has placed such blessings in marriage

that if a person who is financially weak gets married sincerely
with the right intention, Allāh ‫ ﷻ‬will grant increase and
vastness in his sustenance and grant him relief from poverty.

22 Sūrah al-Nūr 24:32

28
 First Issue

However, a condition of the marriage is that he must be earning

sufficient to be able to support himself and his wife. The Prophet
‫ ﷺ‬has also provided guidance on this matter and said:

‫ض لِل َّْب َّص ِر‬ُ َّ‫ ف َِّإنَّ ٗه اَّغ‬، ْ‫البا َّءۃَّ فَّل ْ َّی َّت َّز َّوج‬
َّ َّ‫اس َّت َّطاع‬ْ ‫ َّم ِن‬،‫اب‬ ِ ‫الش َّب‬َّ ‫َّیا َّم ْع َّشر‬
َّ
َّ ‫ َّو َّم ْن ل َّْم ي َّ ْس َّت ِط ْع ف ََّّعل َّْی ِه ِب‬،‫َّوا َّ ْح َّص ُن لِلْف َّْر ِج‬
‫الص ْو ِم ف َِّإنَّ ٗه ل َّ ٗه ِو َّجا ٌء‬
O young men, whoever among you can afford it, let him
get married, for verily it lowers the gaze and guards
chastity. Whoever is not able to do so, he must fast as it
will restrain his passions. 23

Poverty Can Lead to Infanticide

We have seen in the previous pages that poverty can cause a
person to commit various sins without worrying about the
consequences. In the same way, poverty can even make a person
think about killing his own children and sometimes even
carrying out this horrifying crime. Specifically in the days of
ignorance it was the habit of people to kill their children with
the thought that they would not be able to feed and clothe them.
When the Prophet ‫ ﷺ‬came with the light of guidance, he
rectified their thinking and explained that just as Allāh ‫ﷻ‬
provided their sustenance, He ‫ ﷻ‬will also provide sustenance
for their children. The Qur’ān states:

١ؕ‫ نَّ ْح ُن ن َّْر ُزق ُُه ْم َّو ِا یَّا ك ُْم‬١ؕ‫َّاق‬

ٍ ‫َّو ل َّا ت َّ ْق ُتل ُْوا ا َّ ْول َّا َّد ك ُْم َّخ ْش َّی َّة اِ ْمل‬
۰۰۳۱‫َّان خِ ْطا ً ك َِّب ْی ًرا‬
َّ ‫اِ َّن قَّ ْتل َُّه ْم ک‬
And do not kill your children, fearing poverty; We shall
provide sustenance to them as well as to you; indeed

23 Şaĥīĥ al-Bukhārī, Vol. 7, Pg. 3

29
 First Issue

killing them is a great mistake. 24

We see that poverty can lead a person to killing their

own flesh and blood. It is this same mentality in this era which
leads people towards birth control as they fear how they will
feed multiple children. This is why the practice of natural and
un-natural birth control is on the rise constantly. In the days of
ignorance, the children would be killed after being born. In
today’s era, the children are killed even before they are born, out
of fear of arranging their sustenance (May Allāh forgive and protect).

Sayyidunā ‘Abdullāh ibn Mas’ūd ؓ asked the Prophet

‫ﷺ‬, “What is the worst sin?” He replied, “That you associate
partners with Allāh ‫ ﷻ‬even though He created you.” He then
asked, “After that?” The Prophet ‫ ﷺ‬replied:

ْ َّ
َّ ‫ا َّ ْن ت َّ ْقت‬
َّ ‫ُل َّو ل ََّّدكَّ َّخ ْش َّی َّة ا ْن یَّاک ُ َّل َّم َّع‬
‫ك‬
That you kill your child out of fear that he may eat with you
(i.e. reduce your sustenance). 25

No Muslim should ever allow poverty to make him even

consider killing his own children, because just as Allāh ‫ ﷻ‬is
sustaining him, He ‫ ﷻ‬will also sustain and provide for his
children. There is no need to worry or panic because the Creator
and Master has taken that responsibility upon Himself. He ‫ﷻ‬
has stated in the Qur’ān:

ِ ّٰ ‫ِن دَّٓاب َّ ٍة فِي ا لْا َّْر ِض اِ لَّا عَّلَّى‬

‫اّلل ِر ْزق َُّها‬ ْ ‫َّو َّما م‬
And there is none that walks upon the earth whose sustenance
does not depend on the mercy of Allāh. 26

24 Sūrah Banī Isrā’īl 17:31

25 Şaĥīĥ al-Bukhārī, Vol. 8, Pg. 8

26 Sūrah Hūd 11:6

30
 First Issue

Solutions To Poverty in Islām

The poverty that we are talking about is not the poverty that
Islām teaches us to live in, because Shayţān is our open enemy
and can misguide us from the true path in an instant. That is
why Islām has mentioned and given many methods and tools to
alleviate poverty. If Muslims act upon these then a large portion
of poverty can be removed from society. We shall mention some
of them here.

First Method: Make an Effort

Allāh ‫ ﷻ‬has subdued everything in the universe for humans and
placed them in their control, just as He has mentioned:

َّ ‫الس َّمٓا ِء َّمٓا ًء فَّا َّ ْخ َّرجَّ بِ ٖه م‬

‫ِن‬ َّ ‫ِن‬ َّ ‫ض َّو ا َّنْ َّز َّل م‬ َّ ‫الس ّٰم ّٰو ِت َّو ا لْا َّْر‬ ْ ‫ّلل ال َّ ِذ‬
َّ ‫ي َّخل َّ َّق‬ ُ ّٰ َّ ‫ا‬
‫ َّو َّس َّخ َّر ل َّ ُك ُم‬١ۚ‫ي فِي ال َّْب ْح ِر بِا َّ ْم ِر ٖه‬ َّ ‫ْك لِ َّت ْج ِر‬َّ ‫ َّو َّس َّخ َّر ل َّ ُك ُم الْ ُفل‬١ۚ‫الثَّ َّم ّٰر ِت ِر ْزقًا ل َّ ُك ْم‬
َّ ‫ َّو َّس َّخ َّر ل َّ ُك ُم ال َّ ْی َّل َّو‬١ۚ‫لش ْم َّس َّو الْق ََّّم َّر َّد ِٓاى َّب ْی ِن‬
َّ ‫الن َّه‬
۰۰۳۳ۙ‫ار‬ َّ ‫ و س َّخر ل َّ ُكم ا‬۰۰۳۲ۙ‫ا لْاَّنْ ّٰهر‬
ُ َّ َّ َّ َّ
١ؕ‫َّو ّٰا ّٰتىك ُْم م ِْن ک ُ ِل َّما َّسا َّلْ ُت ُم ْو ُه‬
It is Allāh Who created the heavens and the earth, and sent
down water from the sky, therefore producing some fruits for
you to eat; and subjected the ships for you, that they may sail
upon the sea by His command; and subjected the rivers for you.
And subjected the sun and the moon for you, which are
constantly moving; and has subjected the night and the day for
you. And He gave you much of what you seek. 27

27 Sūrah Ibrāhīm 14:32-34

31
 First Issue

Then man was commanded to use these favours and earn a

livelihood by seeking sustenance on the earth and not sit around
idly. At another place Allāh ‫ ﷻ‬says:

ِ ّٰ ‫الصلّٰوۃُ فَّا نْ َّت ِش ُر ْوا فِي ا لْا َّْر ِض َّو ابْ َّت ُغ ْوا م ِْن ف َّْض ِل‬
‫اّلل‬ َّ ‫ت‬ِ ‫فَّاِذَّا ق ُِض َّی‬
And when the prayer ends, spread out in the land and seek
Allāh’s munificence. 28

There are many such verses which make it clear that we must
make an effort in order to fulfil our needs and safeguard
ourselves against poverty.

Earning a Livelihood
There are certain people in our societies who lean towards a
monastic (reclusive) life. They fulfil their obligatory duties of
worship but ignore the obligation of earning a livelihood, which
is compulsory upon them. It would not be wrong to say that they
adopt this monastic life so that they do not have to work hard
and make an effort to earn a livelihood. However, this viewpoint
not only makes a person lazy, but it also makes him a coward
who runs away from work. In their opinion, that is the meaning
of the verse ‫س اِ لَّا ل َِّی ْع ُب ُد ْو ِن‬
َّ ْ ‫ْت ال ِْج َّن َّو ا ل ْ ِان‬
ُ ‫( َّو َّما َّخلَّق‬And I created the jinn
and men, only for them to worship Me). The reality is that Islām
has negated that viewpoint and has said quite clearly to people
ِ ‫( ل َّا َّر ْھبَّا نِ َّی َّة فِى ا ل ْ ِا ْسل‬There is no monasticism
who think like that ‫َّام‬
in Islam).

In Islām, worship is not only going to the Masjid and

praying or fasting etc. Rather, everything which is done for the
pleasure of Allāh ‫ ﷻ‬and His Prophet ‫ ﷺ‬is worship in Islām.

28 Sūrah al-Jum’a 62:10

32
 First Issue

That is why Islām encouraged earning a livelihood and

mentioned the merits of it in order to encourage people towards
it. Allāh ‫ ﷻ‬says:

ْ ‫َّام ُش ْوا ف ِ ْي َّم َّنا ِك ِب َّها َّو کُل ُْوا م‬

١ؕ ٖ‫ِن ِر ْز ِقه‬ ْ ‫ُھ َّو ال َّ ِذ‬
َّ ‫ي َّج َّع َّل ل َّ ُك ُم ا لْا َّْر‬
ْ ‫ض ذَّ ل ُْول ًا ف‬
It is He Who subjected the earth for you, therefore tread its
paths and eat from Allāh’s sustenance. 29

This verse is sufficient evidence that earning a livelihood does

not go against the ways and teachings of Islām. Rather, it is to
act upon an important command of Islām.

From Sayyidunā Adam ؓ to the final Prophet of Allāh

‫ﷺ‬, and after him from his companions to today, all the blessed
and pious personalities earned a living, even though no one
worshipped more or has more trust and faith in Allāh ‫ ﷻ‬than
they had. Despite this, they still earned a living and sought out
means for supporting themselves and their families.

Imām Aĥmad ibn Ĥanbal ؓ was asked by someone

about a person who stays in his home or in a Masjid and says I
do not need to work as my sustenance will reach me. The Imām
replied, “He is very ignorant and illiterate. Does he not know
ِ ‫تظ‬
that the Prophet ‫ ﷺ‬has said ‫ِل ُر ْمحِي‬ َّ ‫( ُجع‬My sustenance
َّ ‫ِل ِر ْزقِي ت َّ ْح‬
has been placed beneath the shade of my spear). 30

Therefore, there is nothing wrong in seeking out a means

of livelihood and making an effort to earn lawful sustenance,
rather it is an important part of Islamic teachings. One of the
important ways of removing poverty is to go out with faith in

29 Sūrah al-Mulk 67-15

30 Şaĥīĥ al-Bukhārī, Vol. 4, Pg. 40

33
 First Issue

Allāh ‫ ﷻ‬and good intentions and adopt any lawful method of

earning a livelihood.

Adopt Any Lawful Trade or Profession

There are also certain people who will not do certain work in
order to earn a livelihood and say that this profession or work is
beneath me. There are others who do not like to do any kind of
work but have no problem with begging, holding their hand out
in front of others and being rejected from door to door.

It should be noted that this heinous habit was also

present in Arabs in the days of ignorance in that they considered
work to be lowly and did not do any work which they thought
was not worthy of them. The Prophet ‫ ﷺ‬enlightened them in
great detail and changed their thinking by explaining that doing
any large or small work with their own hands to earn a living is
better than begging in front of others. He ‫ ﷺ‬said:

،‫ ف ََّّی ِب ْی َّع َّها‬،‫ب عَّلّٰى َّظ ْه ِر ٖه‬ ْ َّ ْ َّ

ِ ‫ ف ََّّیاتِيَّ ِب ُح ْز َّم ِة الْ َّح َّط‬،‫ل َّا ْن یَّا ُخذَّ ا َّح ُدك ُْم َّح ْبل َّ ٗه‬
‫ ا َّ ْع َّط ْوهُ ا َّ ْو َّمنَّ ُع ْو ُه‬،‫اس‬ َّ ‫هلل ِب َّها َّو ْج َّه ٗه َّخ ْی ٌر ل َّ ٗه م ِْن ا َّ ْن ي َّ ْسا َّ َّل‬
َّ ‫الن‬ ُ ‫ف ََّّی ُك َّف ا‬
If one of you were to go into the forest with a rope and carry
a bundle of firewood on his back and sell it, that would be
better for him than begging from a man who may or may not
give him anything. 31

On another occasion the Prophet ‫ ﷺ‬said, “Allāh ‫ ﷻ‬did

not send any Prophet but that he cared for goats and sheep.” The
companions asked, “And you as well?” The Prophet ‫ ﷺ‬said,

31 Şaĥīĥ al-Bukhārī, Vol. 2, Pg. 123

34
 First Issue

“Yes. I was a shepherd with a modest wage on behalf of the

people of Makkah.” 32

We learn from the aforementioned examples that any work

which is lawful and permissible should be done and thoughts
like ‘I am better than this’, or ‘This work is beneath me’, or ‘It is
embarrassing to do this work’ etc. should not enter into it. These
are also satanic thoughts which we should safeguard ourselves
and others from also. It should be noted that a start is always
made with small things and a person slowly climbs up and
attains success through his efforts and hard work.

Working Hard
Working hard is the first condition for success in any work as
success cannot be attained without it. It is a part of nature that a
person will only attain what he strives and works hard to attain.
The results are always based on the amount of effort a person
puts in. Allāh ‫ ﷻ‬says:

َّ ‫ َّو ا َّ َّن َّس ْع َّی ٗه َّس ْو‬۰۰۳۹ۙ ‫ان اِ لَّا َّما َّسعّٰى‬ َّ
۰۰۴۰ۙ‫ف ُی ّٰرى‬ ِ ‫َّو ا َّ ْن ل ْی َّس لِل ْ ِان َّْس‬
۰۰۴۱‫ث ُ َّم ُی ْج ّٰزى ُه ال َّْج َّزٓا َّء ا لْا َّْوفّٰى‬
And that man will not obtain anything except what he strove
for? And that his effort will soon be scrutinised? Then he will
be fully repaid for it? 33

Even though these verses refer to the Hereafter, the efforts of this
world can be understood from them also, in that a person will
reap what he sows.

32 Şaĥīĥ al-Bukhārī, Vol. 3, Pg. 88

33 Sūrah al-Najm 53:39-41

35
 First Issue

Trade, Agriculture, Craft

Islām guides and teaches us that there are many ways in which
money and wealth can be earned and we will briefly mention
them and their virtues from aĥādīth.

Trade/Commerce/Business

The greatest success of an economy is in trade and commerce.

The more a community or society is involved in trade, the more
success they will attain and will be guardians of their own
economy. The community, country or individuals who do not
partake in or are not interested in trade will always remain
behind others. In this way, other communities take over their
culture, civilisation, economy, politics and sometimes even their
beliefs and faith.

In mentioning the virtues of businessmen the Prophet ‫ ﷺ‬said:

ُ ‫ و‬،‫الص ِد ْی ِق ْی َّن‬
‫الش َّه َّدا ِء‬ َّ َّ ‫الص ُد ْو ُق ا ل ْا َّ ِم ْی ُن َّم َّع‬
ِ ‫ َّو‬،‫الن ِب ِی ْی َّن‬ َّ َّ ‫ا‬
َّ ‫لتا ِج ُر‬
The honest and trustworthy merchant (businessman) will be
with the prophets, the truthful, and the martyrs. 34

In another ĥadīth the Prophet ‫ ﷺ‬said:

َّ ‫ت ظ ِِل ال َّْع ْر ِش َّی ْو َّم الْ ِق َّی‬

‫ام ِة‬ َّ َّ ‫ا‬
َّ ‫لتا ِج ُر‬
َّ ‫الص ُد ْو ُق ت َّ ْح‬
An honest merchant (businessman) will be in the shade of
the Throne on the Day of Judgment. 35

34 Jāmi’ al-Tirmidhī, Vol. 2, Pg. 506

35 Kanz al-‘Ummāl, Vol. 4, Pg. 207

36
 First Issue

Agriculture

Agriculture (farming etc.) is a very important and necessary

profession. It is a profession which Prophets have also adopted
and the virtues and merits of farming have also been mentioned
in aĥādīth. In one narration it states:

‫ ف ََّّیاْک ُ ُل ِم ْن ُه َّط ْی ٌر‬،‫ ا َّ ْو یَّ ْز َّرعُ َّز ْرعًا‬،‫س غ َّْر ًسا‬ ْ ‫َّما م‬
ُ ‫ِن ُم ْسلِ ٍم یَّ ْغ ِر‬
َّ ‫اَّو إن ْس‬
َّ ‫ ِإلَّا ک‬،‫ان ا ْو َّب ِه ْی َّم ٌة‬
‫َّان ل َّ ٗه ِب ٖه َّص َّدقَّ ٌة‬ ٌ َّ ِ ْ
No Muslim plants a tree or sows a seed and then a bird,
or a human, or an animal eats from it but that it is
charity for him. 36

On another occasion the Prophet ‫ ﷺ‬said:

‫ِن ا ل ْا َّ ْج ِر‬
َّ ‫هلل ل َّ ٗه م‬
ُ ‫با‬ َّ ‫س غ َّْر ًسا ِإلَّا كَّ َّت‬
ُ ‫َّما م ِْن َّر ُج ٍل َّی ْغ ِر‬
ْ ‫ق َّْد َّر َّما یَّ ْخ ُرجُ م‬
َّ ‫ِن ث َّ َّم ِر ّٰذ ل‬
‫ِك ا لْغ َّْر ِس‬
Whoever plants a tree and it bears fruit, Allāh ‫ ﷻ‬will reward
him for every piece of fruit the tree bears. 37

Those who farm are very fortunate as they earn a living and also
earn great rewards in their book of deeds.

Handicraft

Expertise in a particular trade or craft is a great skill and also a

very good profession. The aĥādīth encourages this as well as
highlighting its importance also. The Prophet ‫ ﷺ‬said:

36 Şaĥīĥ al-Bukhārī, Vol. 3, Pg. 103

37 Al-Majmuʹ al-Zawā’id, Vol. 4, Pg. 67

37
 First Issue

ْ َّ َّ َّ
ْ ‫ َّخ ْی ًرا م ِْن ا ْن یَّاک ُ َّل م‬،‫اما ق َُّط‬
ِ ‫ َّوإِ َّن نَّبِيَّ ا‬،‫ِن َّع َّم ِل َّی ِد ٖه‬
‫هلل‬ ً ‫َّما اک َّ َّل ا َّح ٌد َّط َّع‬
ْ ‫ ک‬،‫السل َّام‬
ْ ‫َّان َّیاک ُ ُل م‬
‫ِن َّع َّم ِل َّی ِد ٖه‬ َّ ُ َّ ‫او َّد عَّل َّْی ِه‬
ٗ ‫َّد‬
No one has ever eaten food better than that which his hands
have earned. Indeed, Prophet Dāwūd ؓ used to eat from the
earnings of his own hands. 38

Not only does this ĥadīth highlight the importance of learning a

craft or trade, it also points to the fact that it is a Sunnah of the
Prophets of Allāh ؓ.

In another narration it states:

‫ُورا ل َّ ٗه‬ َّ َّ
ْ ‫َّم ْن ا ْم َّس ّٰى ک َّالًا م‬
ً ‫ِن َّع َّم ِل َّی َّد ْی ِه ا ْم ّٰسى َّم ْغف‬
The sins of a person who works hard and gets tired are
forgiven by Allāh ‫ﷻ‬. 39

Those who are poor should not despair at the Mercy of

Allāh ‫ﷻ‬. They should get up and use the great blessings of arms
and feet that Allāh ‫ ﷻ‬has given them and adopt one of the
methods which have been mentioned here and seek to earn an
honest livelihood. Allāh willing, poverty and hardship will be
relieved.

Second Method: Help of Wealthy Friends

The religion of Islām teaches unity amongst its followers and
established a system of equality. It ended discrimination and
racism and gave the rich and the poor equal status. It is therefore

38 Şaĥīĥ al-Bukhārī, Vol. 3, Pg. 57

39 Al-Mu’jam al-Awsaţ lil-Ţabarānī, Vol. 7, Pg. 289

38
 First Issue

not appropriate for any wealthy person to look down upon

anyone who is poor.

The Prophet ‫ ﷺ‬compared Muslims to a strong and

fortified building and just as the bricks come together to create
a strong building or fort, the Muslims are like a fort and each
person is a brick in that fort. Their mutual relationships should
be like the relationship of the bricks with one another. As long
as Muslims remain united like a wall, no one will be able to hurt
or damage them. However, as soon as one is separated from the
rest, they will all find themselves in difficulty.

In a similar manner, the Prophet ‫ ﷺ‬also compared Muslims to

the different limbs and organs of a body and said:

ٗ‫ِن ا َّ ْع َّضا ِئ ِه ا ْش َّت ّٰكى َّج َّس ُده‬

ْ ‫ون ك ََّّر ُج ٍل َّوا ِح ٍد ِإذَّا ا ْش َّت ّٰكى ُع ْض ٌو م‬ َّ ‫ِإنَّ َّما ال ُْم ْو ِم ُن‬
َّ
ٌ ‫ َّو ِإذَّا ا ْش َّت ّٰكى ُم ْوم‬،‫ا ْج َّم ُع‬
‫ِن ا ْش َّت َّكى ال ُْم ْو ِم ُن ْو َّن‬
Verily believers are like a single body. If one part of the body
feels pain, the whole body feels that pain. Similarly, if a
single believer is feeling pain, all believers feel his pain. 40

Therefore, we should have that same passion in our

hearts for our fellow Muslims and if anyone of them is in pain,
we should also feel their pain. Additionally, we should be kind
to them and step forward to help them to the best of our ability
and means. Poverty and helplessness is also a type of pain. If
there are people in our neighbourhood or area who are victims
of poverty, then ensuring they have food on a daily basis is
indeed an act worthy of great reward. However, how much
better would it be if we open up doors for them to be able to earn
a livelihood in order to get out of the poverty they find
themselves in?

40 Shu’ab al-Īmān, Vol. 13, Pg. 629

39
 First Issue

Specifically, worrying about and helping our close relatives who

may be mired in poverty is an important responsibility upon all
of us. This is an exalted form of upholding the ties of kinship,
which is generally missing from our communities. Rather, the
situation today is that as a result of jealousy, people do not like
to see their relatives be successful, let alone actually helping
them to be successful.

Ties of Kinship and Fulfilling Needs

Allāh ‫ ﷻ‬says:

‫ َّو اّٰتَّى‬١ۚ‫الن ِبیٖ َّن‬ ِ ‫اّلل َّو ال َّْی ْو ِم ا لْاّٰخ ِِر َّو ال َّْمل ّٰ ٰٓ ِى َّك ِة َّو الْ ِك ّٰت‬
َّ ‫ب َّو‬ ِ ّٰ ‫ِن الْبِ َّر َّم ْن ّٰا َّم َّن ِب‬
َّ ‫َّو لّٰك‬
َّ ‫ال َّْما َّل عَّلّٰى ُح ِب ٖه ذ َِّوي الْق ُْربّٰى َّو الْ َّی ّٰت ّٰمى َّو ال َّْم ّٰس ِك ْی َّن َّو ا بْ َّن ا‬
‫ َّو‬١ۙ‫لس ِب ْی ِل‬
١ۚ‫َّاب‬
ِ ‫الرق‬ ِ ‫ن َّو فِي‬ َ۠ َّ ‫الس ِٓاى ِل ْی‬
َّ
But true righteousness is that one must believe in Allāh and
the Last Day and the angels and the Book and the Prophets;
and out of love for Allāh, to give treasured wealth to relatives
and to the orphans and the needy and the traveller, and to
those who ask, and to set slaves free. 41

At another point in the Qur’ān it states:

ِ ‫َّو ِبا ل َّْوال َِّد ْی ِن اِ ْح َّسانًا َّو ِب ِذي الْق ُْربّٰى َّو الْ َّی ّٰت ّٰمى َّو ال َّْم ّٰس ِك ْی ِن َّو ال َّْج‬
‫ار ِذي الْق ُْربّٰى‬

ِ ْ‫ب ِبا ل َّْجن‬

َّ ‫ب َّو ا بْ ِن ا‬
١ؕ‫ َّو َّما َّمل َّ َّك ْت ا َّ ْی َّما نُ ُك ْم‬١ۙ‫لس ِب ْی ِل‬ ِ ‫الصا ِح‬
َّ ‫ب َّو‬
ِ ‫ار ال ُْج ُن‬
ِ ‫َّو ال َّْج‬
And be good to parents, and to relatives, and orphans,
and the needy, and the related neighbour and the
unrelated neighbour, and the close companion
and the traveller; and your bondwomen. 42

41 Sūrah al-Baqarah 2:177

42 Sūrah al-Nisā 4:36

40
 First Issue

The verses mentioned above are short but are comprehensive in

meaning. In them Allāh ‫ ﷻ‬mentions all those who should be
treated well. Additionally, treating them well is explained as
righteousness and is rewarded, which tells us to ensure that we
always keep good relations with them. Let us look at some
aĥādīth in relation to this. In Sunan Abū Dāwūd Sharīf, the
Prophet ‫ ﷺ‬says:
َّ َّ
َّ ‫اج ِة ا ِخ ْی ِه ف َِّإ َّن ا‬
‫هلل‬ َّ ‫َّان فِي َّح‬ َّ ‫ َّم ْن ک‬،‫ َّول َّا ي ُ ْس ِل ُم ٗه‬،‫ا َّل ُْم ْس ِل ُم ا ُخو ال ُْم ْس ِل ِم ل َّا َّي ْظ ِل ُم ٗه‬
‫ِن ك َُّر ِب‬ْ ‫هلل َّع ْن ُه ِب َّها ك ُْر بَّ ًة م‬
ُ ‫ َّو َّم ْن فَّ َّرجَّ َّع ْن ُم ْس ِل ٍم ك ُْرب َّ ًة َّف َّرجَّ ا‬،ٖ‫اج ِته‬ َّ ‫فِي َّح‬
‫ام ِة‬ ُ ‫ َّو َّم ْن َّستَّ َّر ُم ْسلِ ًما َّس َّت َّرهُ ا‬،ِ‫امة‬
َّ ‫هلل یَّ ْو َّم الْ ِق َّی‬ َّ ‫یَّ ْو ِم الْ ِق َّی‬
A Muslim is a brother of another Muslim, so he should not
oppress him, nor should he hand him over to an oppressor.
Whoever fulfilled the needs of his brother, Allāh will fulfil
his needs; whoever brought his (Muslim) brother out of a
discomfort, Allāh will bring him out of the discomforts of the
Day of Resurrection, and whoever covers up the faults of a
Muslim, Allāh will cover (his faults) on the Day of
Resurrection. 43

Another narration has the following words:

َّ ‫ والْم ْوم‬،ِ‫ا َّلْم ْومِن ِمر ّٰاۃُ ا َّ ِخیه‬
ِ ‫ِن ا ُخو ال ُْم ْوم‬
،‫ِن‬ ُ ُ َّ ْ ْ ُ ُ
ُ ‫ َّو َّی ُح‬،‫َّی ُك ُف عَّل َّْی ِه َّض ْی َّع َّت ٗه‬
ْ ‫وط ٗه م‬
ٖ‫ِن َّو َّرائِه‬
The believer is a mirror of his brother, and a believer is a
brother of another believer. He protects him against loss
and defends him behind his back. 44

43 Sunan Abū Dāwūd, Vol. 4, Pg. 273

44 Al-Adab al-Mufrad lil Bukhārī, Vol. 1, Pg. 93

41
 First Issue

In another narration it states:

َّ َّ َّ ‫ِن ا َّ َّح ُدكُم َّحتّٰى ُی ِح‬
‫ب لِ َّنف ِْس ٖه‬
ُ ‫ار ٖہ َّما ُی ِح‬
ِ ‫ب لِا ِخ ْی ِه ا ْو لِ َّج‬ ْ ُ ‫ل َّا یُ ْوم‬
None of you will have faith until he wishes for his brother or
neighbour what he likes for himself. 45

In highlighting the importance and virtues of keeping good

relations the Prophet ‫ ﷺ‬said:

‫هلل فِي ِر ْز ِق ٖه َّو ُینْسِ ئ َّ فِي ا َّ َّج ِل ٖه فَّل ْ َّی َّت ِق َّرب َّ ٗه َّو ل َّْي ِص ْل َّر ِحم ٗه‬ َّ َّ ‫َّمن اَّح‬
َّ ‫ب ا ْن َّی ِز‬
ُ ‫ید ا‬ َّ ْ
Whoever of you wants to have his sustenance (provision)
expanded and his term of life prolonged should fear Allāh
and maintain ties of kinship. 46

At another place the Prophet ‫ ﷺ‬said:

‫ار َّح ُم ْوا َّم ْن‬

ْ ،‫الر ْح ّٰم ُن‬
َّ ‫ون َّی ْر َّح ُم ُه ُم‬
َّ ‫الرا ِح ُم‬ َّ
َّ ‫فِي ا ل ْا َّ ْر ِض َّی ْر َّح ْمك ُْم َّم ْن فِي‬
‫الس َّما ِء‬
The merciful will be shown mercy by the Most Merciful. Be
merciful to those on the earth and the One in the heavens
will have mercy upon you. 47

In relation to keeping good relations we also find the following

ĥadīth:
ُ ‫هلل فِي‬ َّ
‫الدنْ َّیا َّوا لْاّٰخ َِّر ِۃ‬ ِ ‫َّم ْن ن ََّّص َّر ا َّخا ُه ِبا لْ َّغ ْی‬
ُ ‫ب ن ََّّص َّر ُه ا‬
Whoever helps his brother in secret, Allāh will help
him in this world and the next. 48

45 Şaĥīĥ Muslim, Vol. 1, Pg. 67

46 Al-Birr wa al-Şilah, Vol. 1, Pg. 102

47 Al-Ādāb lil Baihaqī, Vol. 1, Pg. 15

48 Shu’ab al-Īmān, Vol. 10, Pg. 102

42
 First Issue

Another ĥadīth says:

،‫ید ا َّ ْن ي َّ ُس َّرہٗ ِب َّها فَّق َّْد َّس َّرنِي‬

ُ ‫اج ًة ُی ِر‬
ُ ‫من قَّضّٰى لِاَّحد م‬
َّ ‫ِن ا َّمتِي َّح‬
ْ ٍ َّ ْ َّ
‫هلل ال َّْج َّن َّة‬ َّ ‫ و َّمن سر ا‬،‫و َّمن سرني فَّقَّد سر اهلل‬
ُ ‫هلل ا ْد َّخل َّ ُه ا‬ َّ َّ َّ ْ َّ َّ َّ َّ ْ ِ َّ َّ ْ َّ
Whoever fulfils the need of someone from my Ummah in
order to please them has pleased me, and whoever pleases
me has pleased Allāh, and whoever pleases Allāh will be
admitted into Paradise by Him. 49

All of the above aĥādīth shows us that the religion of

Islām teaches us that we should help our Muslim brothers and
assist them in whatever way we can when they need help. They
should never be left alone as there are great blessings in helping
others. Amongst Muslims, the most deserving of our good
relations are our closest relatives, which is called ‘maintaining
ties of kinship’ in Sharī’ah, and is the duty and responsibility of
each Muslim. Maintaining ties of kinship is also an important
way to alleviate poverty from society. If every person strives to
help their close relatives become stronger financially and
economically society will change for the better and quickly
become very successful.

Third Method: Zakāh (Obligatory Charity)

The blessed Sharī’ah has established an important system to
alleviate poverty. It is the fact that the poor have been allocated
2.5% of the wealth of the rich and in Islamic terms is called
‘Zakāh’. In the same way, they have been allocated 10% in some
cases and 5% in some cases of the crops grown by farmers. Those
who trade in grazing animals are also obligated to pay zakāh.
On the face of it, it is a very small portion of the wealth of the

49 Shu’ab al-Īmān, Vol. 10, Pg. 110

43
 First Issue

rich which is allocated for the poor, but it is such an exalted

system that if Muslims offer their zakāh correctly and give it to
those who are rightfully deserving of it, it will not take long to
alleviate poverty. Our history shows that there was a time when
there were no (poor) people to accept zakāh, there were only
those who had to give zakāh.

Status and Rank of Zakāh in Islām

Zakāh is one of the five important pillars of Islām and one who
denies its obligation is a disbeliever. One who refuses to give it
is a sinful transgressor who is deserving of being killed (if there
is Islamic rule and Islamic law in a country). One who delays in
giving it is a grave sinner whose testimony or witness cannot be
accepted. In Islamic law, zakāh means to take out a pre-
determined amount for the sake of Allāh ‫ ﷻ‬and to make a poor
Muslim the owner of that wealth. The amount is 1/40 th (2.5%)
and is obligatory on all adult and sane Muslims who have
wealth above a certain threshold.

Islām has instituted the law of zakāh in order to purify

our wealth and to help the poor through it also. In the same way,
our religion has established zakāh on agricultural products so
that the poor and needy can be helped through that also. The
system of giving zakāh on agricultural produce has been
mentioned the following way in the Qur’ān:

َّ ‫ت َّو ا‬
َّ ‫لنخ‬
‫ْل َّو الز َّْرعَّ ُم ْخ َّتلِفًا‬ ٍ ّٰ‫ت َّو غَّ ْی َّر َّم ْع ُر ْوش‬
ٍ ّٰ‫ت م َّْع ُر ْوش‬ ْ ‫َّو ھُ َّو ال َّ ِذ‬
ٍ ‫ي اَّن َّْشا َّ َّج ّٰن‬
‫ کُل ُْوا م ِْن ث َّ َّم ِر ٖه اِذَّا ا َّث َّْم َّر َّو‬١ؕ‫اب ٍه‬
ِ ‫َّان ُم َّت َّش ِاب ًها َّو غَّ ْی َّر ُم َّت َّش‬
َّ ‫الرم‬ ُ ‫اُکُل ُ ٗه َّو الز َّْی ُت ْو َّن َّو‬
۰۰۱۴۱ۙ‫ب ا ل ُْم ْس ِرفِ ْی َّن‬ ُ ‫ اِ نَّ ٗه ل َّا ُی ِح‬١ؕ‫ َّو ل َّا ت ُْس ِرف ُْوا‬١ۖٞ ‫ّٰا ت ُ ْوا َّح َّق ٗه َّی ْو َّم َّح َّصا ِد ٖه‬
It is He Who produces gardens spread on the ground
and above, and the date-palm, and crops of various
flavours, and the olive and the pomegranate, similar in

44
 First Issue

some respects and unlike in others; eat from its fruit when
it bears yield, and pay the due (obligatory charity) from it
on the day it is harvested; and do not be wasteful; indeed
the wasteful are not liked by Allāh. 50

In relation to this verse Şadr al-Afādil, ‘Allāma Na’īm al-Dīn

Murādabādī writes:
This means that when these things start to fruit, they are
not permissible for you to eat and the giving of zakāh (‘Ushr)
becomes compulsory once they ripen; when the crops are
harvested or the fruit is taken off the trees. 51

Additionally, this verse is proof that there is zakāh payable on

all produce which is grown, regardless of whether the harvest is
large or small or whether the produce is kept for a year or not.
Allāh ‫ ﷻ‬says without any exception ‘and pay the due
(obligatory charity) from it on the day it is harvested’.

It is narrated by Sayyidunā ‘Abdullāh bin ‘Umar ؓ who

reported that the Prophet ‫ ﷺ‬said, “It is obligatory to give away
one-tenth (10%) of the farm produce if the land is irrigated by
spring or rain or river water naturally, and one-half of one tenth
(5%) if it is irrigated by drawing out water from the well etc.” 52

Virtues of Giving Zakāh

The benefits and virtues of giving zakāh as well as warnings
against not giving it are mentioned in numerous places in the

50 Sūrah al-An’ām 6:141

51 Khazāin al-Irfān

52 Sunan Ibn Mājah, Vol. 2, Pg. 389

45
 First Issue

Qur’ān and aĥādīth. In many places in the Qur’ān Allāh ‫ﷻ‬

mentions șalāh and zakāh together. He states:

‫الز كّٰو َّۃ‬

َّ ‫الصلّٰو َّۃ َّو ّٰا تُوا‬
َّ ‫َّو اَّقِ ْی ُموا‬
And keep the (obligatory) prayer established, and pay
the (obligatory) charity. 53

The hidden wisdom in mentioning zakāh with șalāh is to show

that Islām is not complete without both of them being fulfilled.
Just as șalāh is a pillar of the religion and one who performs it
strengthens the pillar of faith and one who abandons it
demolishes the pillar, similarly zakāh is a pillar and bridge of
Islām which is between the two ends of the fire. A person who
walks safely on it will be successful and one who is not able to
will be destroyed.

At one point in the Qur’ān Allāh ‫ ﷻ‬has mentioned the

qualities of those who are successful. One of the qualities
mentioned is that they are those who pay their obligatory
charity. Allāh ‫ ﷻ‬states:

َّ ِ‫َّو ال َّ ِذ ْی َّن ُھ ْم ل‬
۰۰۴ۙ‫لز ك ّٰو ِۃ ّٰف ِعل ُْو َّن‬
And who pay the (obligatory) charity. 54

At a number of other places also in the Qur’ān Allāh ‫ ﷻ‬has

mentioned those who give their obligatory charity as successful
and pious etc. Many aĥādīth also mention the virtues and
benefits of giving zakāh. In one narration it is mentioned:

َّ‫ ف َِّإن َّ َّها ُط ْه َّرۃٌ ت َُّط ِه ُرك‬،‫ِك‬ ْ ‫الزک َّاۃَّ م‬

َّ ‫ِن َّما ل‬ َّ ُ‫ت ُ ْخ ِرج‬

53 Sūrah al-Baqarah 2:43

54 Sūrah al-Mu’minūn 23:4

46
 First Issue

Pay zakāh out of your wealth, for truly it is a purifier

which also purifies you. 55

Another ĥadīth states:

‫ َّما ه ِيَّ یَّا َّر ُسو َّل اهللِ؟‬:‫ال َّوا َّ ْك ُف ُل ل َّ ُك ُم ال َّْج َّن َّة۔ قُل ُْت‬
ٍ ‫ت خِ َّص‬ ِ ‫ا ُ ْك ُفل ُوا لِي بِ ِس‬
ُ ‫ َّواللِ َّس‬،‫ َّوال َّْب ْط ُن‬، ُ‫ َّوالْف َّْرج‬،‫ َّوا ل ْا َّ َّما نَّ ُة‬،ُ‫الزک َّاۃ‬
‫ان‬ َّ ‫ َّو‬،ُ‫الصل َّاۃ‬:
َّ ‫قَّا َّل‬
Guarantee for me six things and I will guarantee you
Paradise. I asked, “What is that O Prophet of Allāh ‫?ﷺ‬
He said, “Şalāh, zakāh, trustworthiness, your
private parts, your stomach and your tongue. 56

Another ĥadīth states:

َّ
َّ ‫ فَّق َّْد ذَّ َّھ‬،ٖ‫َّم ْن ادّٰى َّزک َّاۃَّ َّما لِه‬
‫ب َّع ْن ُه َّش ُر ٗه‬
If you pay the zakāh due on your wealth you
will have removed its evil. 57

Warnings For Not Giving Zakāh

Just as the virtues and benefits of giving zakāh are mentioned in
numerous places in the Qur’ān and aĥādīth, similarly there are
many warnings for not giving zakāh. Allāh ‫ ﷻ‬has stated:

َّ ‫ال َّ ِذ ْی َّن ل َّا یُ ْؤت ُ ْو َّن‬۰۰۶ۙ‫َّو َّو ْی ٌل لِل ُْم ْش ِر ِك ْی َّن‬

۰۰۷‫الز كّٰوۃَّ َّو ھُ ْم بِا لْاّٰخ َِّر ِۃ ھُ ْم ك ّٰ ِف ُر ْو َّن‬
And woe is to the polytheists. – Those who do not give the
obligatory charity, and who deny the Hereafter. 58

55 Musnad Aĥmed , Vol. 19, Pg. 386

56 Al-Mu’jam al-Awsaţ, Vol. 5, Pg. 154

57 Al-Mu’jam al-Awsaţ, Vol. 2, Pg. 161

58 Sūrah Ĥā-Mīm Sajdah 41:6-7

47
 First Issue

In relation to this verse it is mentioned in Khazāin al-Irfān:

This is mentioned in order to strike fear against not
giving zakāh, so that people realise that refusing to give it is so
evil that the Qur’ān mentions it as an attribute of polytheists.
The reason for this is that wealth is very beloved and spending
that wealth in the way of Allāh ‫ ﷻ‬is strong evidence of a
person’s resolve, determination, truthfulness and sincerity of
intention. 59

At another point Allāh ‫ ﷻ‬says:

ِ ّٰ ‫ب َّو الْ ِف َّض َّة َّو ل َّا ُی ْن ِفق ُْون ََّّها ف ِ ْي َّس ِب ْی ِل‬ َّ َّ
‫ ف ََّّب ِش ْر ُھ ْم‬١ۙ‫اّلل‬ َّ ‫َّو ال ِذ ْی َّن َّی ْك ِن ُز ْو َّن الذ َّھ‬
‫َّار َّج َّه َّن َّم فَّ ُت ْك ّٰوى ِب َّها ِج َّبا ُه ُه ْم َّو‬
ِ ‫ی َّْو َّم ُی ْح ّٰمى عَّل َّْي َّها ف ِ ْي ن‬۰۰۳۴ۙ‫اب ا َّل ِْی ٍم‬
ٍ َّ‫ِب َّعذ‬
۰۰۳۵‫ ّٰھذَّ ا َّما كَّن َّ ْزت ُ ْم لِا َّ ْنف ُِسك ُْم فَّذُ ْوق ُْوا َّما كُ ْن ُت ْم ت َّ ْك ِن ُز ْو َّن‬١ؕ‫ُج ُن ْو ُب ُه ْم َّو ُظ ُه ْو ُر ُھ ْم‬
And those who hoard up gold and silver and do not spend it in
Allāh’s way – so give them the glad tidings of a painful
punishment. The day when it will be heated in the fire of hell,
and their foreheads and their sides and their backs will be
branded with them; “Here is what you hoarded for yourselves;
so now taste the joy of your hoarding!” 60

What does it mean to not spend in the way of Allāh? In relation

to this it is mentioned in Khazāin al-Irfān:
This means they are miserly and do not fulfil the rights
of their wealth by giving zakāh. In mentioning the Christian and
Jewish priests and rabbis greed for wealth, Muslims are warned
that those who hoard gold and silver and do not give in the way
of Allāh are given the glad tidings of a painful punishment. 61

59 Khazāin al-Irfān

60 Sūrah al-Taubah 9:34-35

61 Tafsīr Khāzin, Vol. 2, Pg. 235

48
 First Issue

What does ‘hoarding’ mean? Clarification of this is found in

Tafsīr al-Ţabarī:
Sayyidunā ‘Abdullāh ibn ‘Umar ؓ narrates that the wealth on
which zakāh is given is not hoarding (it is not included in this
warning), even if it is buried wealth. Wealth on which zakāh is
not given is hoarding, which is mentioned in the Qur’ān, that
the owners of such wealth will be branded with it. 62

Additionally, it is narrated by Sayyidunā Thawbān ؓ:

“When the verse concerning silver and gold was revealed, the
companions said, ‘What kind of wealth should we acquire?’
‘Umar ؓ said, ‘I will tell you about that.’ So he rode on his camel
and caught up with the Prophet ‫ﷺ‬, and I followed him. He said,
‘O Messenger of Allāh ‫ﷺ‬, what kind of wealth should we
acquire?’ He said, ‘Let one of you acquire a thankful heart, a
tongue that remembers Allāh ‫ ﷻ‬and a righteous wife who will
help with your affairs of this world and the Hereafter.’” 63

A righteous wife means a pious wife whose

companionship increases your enthusiasm for obedience to and
worship of Allāh ‫ﷻ‬.

This verse does not mean that it is unlawful to amass wealth and
assets. It is certainly lawful to amass wealth when its rights are
fulfilled. This means to earn it in a lawful manner, to give zakāh
on it and to spend it on lawful things.

In mentioning the worldly harm of not giving zakāh the

Prophet ‫ ﷺ‬said:

62 Tafsīr al-Ţabarī, Vol. 4, Pg. 357-358

63 Tirmidhī, Vol. 5, Pg. 65

49
 First Issue

‫الس ِن ْی َّن‬ ُ ّٰ ‫الزک َّاۃَّ ِإلَّا ابْ َّتل َّا ُھ ُم‬

ِ ‫اّلل ِب‬ َّ ‫َّما َّم َّن َّع ق َّْو ٌم‬
The community which does not pay zakāh is inflicted
with hunger and drought by Allāh. 64

The harm in the Hereafter for not giving zakāh has been
mentioned in the following manner:

َّ ‫ فَّل َّْم ُیو َِّد َّزک َّا ت َّ ٗه ُمث‬،‫اّلل َّما ل ًا‬

َّ ‫ِل ل َّ ٗه َّما ل ُ ٗه َّی ْو َّم الْ ِق َّی‬
‫ام ِة ُش َّجاعًا‬ ُ ّٰ ُ‫َّم ْن ّٰا ت َّاه‬
– ‫ ث ُ َّم َّیا ْ ُخذُ ِب ِل ْه ِز َّمتَّ ْی ِه‬،ِ‫امة‬ َّ ‫ان ُي َّط َّوقُ ٗه َّی ْو َّم الْ ِق َّی‬
َّ
ِ ‫اق َّْرعَّ ل َّ ٗه َّز ِب ْیب َّ َّت‬
‫ُك اَّنَّا َّكن ْ ُزك‬ َّ
َّ ‫ ث ُ َّم َّیقُو ُل انَّا َّما ل‬- ‫َّی ْعنِي بِ ِش ْدق َّْی ِه‬
Whoever is made wealthy by Allāh and does not pay the
zakāh of his wealth, then on the Day of Resurrection his
wealth will be made like a bald-headed poisonous male
snake with two black spots over the eyes. The snake will
encircle his neck and bite his cheeks and say, ‘I am your
wealth, I am your treasure.’ 65

The above aĥādīth clearly show the damage and harm in this
world and the Hereafter for not giving zakāh on our wealth.
There are many other similar narrations in which warnings are
given for not giving zakāh. Therefore, it is essential for us to give
our full share of zakāh when it is due and safeguard ourselves
from all tests and difficulties, because our wealth contains a
share for our poor brothers and sisters. If we violate their rights
(by not giving them their rightful share) then that wealth will
never be beneficial for us.

Along with giving zakāh it is also necessary to ensure

that it reaches those who are rightfully entitled to it. Many

64 Al-Mu’jam al-Awsaţ, Vol. 5, Pg. 26

65 Şaĥīĥ al-Bukhārī, Vol. 2, Pg. 106

50
 First Issue

people do not pay attention to this, which leads to their zakāh

not helping or benefitting the community in the proper manner.
If we look at the lives of the blessed companions we will see that
certain companions had an abundance of wealth. However,
their wealth was used for good causes, as they used it to help the
religion and to help the creation. They did not hoard it to fulfil
any worldly desires.

In this regard, we will mention incidents from the lives

of some of the companions (Allāh be pleased with them all) in order
for us to be inspired by them and adopt their habits into our
lives.
1) Sayyidunā ‘Abd al-Raĥmān ibn Awf ؓ

Through the blessings of the supplications of the beloved

Prophet ‫ﷺ‬, Allāh ‫ ﷻ‬blessed Sayyidunā ‘Abd al-Raĥmān ibn
Awf ؓ with great wealth and he would offer voluntary charity
very often. During the earthly life of the Prophet ‫ ﷺ‬he first gave
four thousand dirham as voluntary charity (Şadaqah); then he
donated forty thousand dirham in the way of Allāh ‫ ;ﷻ‬then he
gave forty thousand dirham as voluntary charity; he then gave
five hundred horses and also gave five hundred camels in the
way of Allāh ‫ﷻ‬. 66

On one occasion the trade caravan of Sayyidunā ‘Abd al-

Raĥmān ibn Awf ؓ arrived in Madīnah al-Munawwarah. This
caravan had seven hundred camels loaded with wheat, flour
and other foods. Sayyidah ‘Āisha Şiddīqa Ǻ heard the
commotion and enquired about it. She was told that the trade
caravan of ‘Abd al-Raĥmān ibn Awf ؓ had arrived, which
comprised of seven hundred camels loaded with wheat, flour
and other foodstuff, and hence was the cause of all the noise and
commotion. Sayyidah ‘Āisha Şiddīqa Ǻ said, “I heard the

66 Usd al-Ghābah, Vol. 3, Pg. 398

51
 First Issue

Prophet of Allāh ‫ ﷺ‬say that ‘Abd al-Raĥmān ibn Awf ( ؓ) will

crawl into Paradise.” When Sayyidunā ‘Abd al-Raĥmān ibn Awf
ؓ heard about this he said, “O mother of the Faithful! I make
you a witness that I am donating all these animals along with all
the food which is on them in the cause of Allāh ‫ﷻ‬.” 67

When Sayyidunā ‘Abd al-Raĥmān ibn Awf ؓ passed

away, he left so much gold that the hands of the people who
were breaking it down with axes became blistered. Additionally,
he left one thousand camels, three thousand goats and one
hundred horses which would graze on the land around Baqi’. 68

2) Sayyidunā Ţalĥa bin ‘Ubaidullāh ؓ

His income from his various lands (farms) in Iraq was

approximately 400-500,000 dirham and his income from his
lands in Sarāt was at least 10,000 dirham from the grain of this
area and also from other lands he owned. He also had income
from trading. Sayyidunā Ţalĥa bin ‘Ubaidullāh ؓ would
provide for and help every needy person of the Banū Tamīm. He
would pay for their widows and unmarried females to get
married and would pay off the debts of people. Moreover, each
year when he would earn from his produce, he would send
10,000 dirhams to Sayyidah ‘Āisha Şiddīqa Ǻ . 69

3) Sayyidunā Zubair ibn al-‘Awām ؓ

Sayyidunā Hishām bin ‘Amr ؓ narrates from his father that at

the time of his death, the value of the estate of Sayyidunā Zubair

67 Usd al-Ghābah, Vol. 3, Pg. 398

68 Usd al-Ghābah, Vol. 3, Pg. 500

69 Al-Tabaqāt al-Kubrā li Ibn Sa’d, Vol. 3, Pg. 166

52
 First Issue

bin al-‘Awām ؓ was either 51 million dirham or 52 million

dirham. He had homes in Egypt, Iskandariya (Alexandria) and
Kūfā. He also owned properties in Basra and earned money
from corn and grain that grew on his land in Madīnah al-
Munawwarah. Sayyidunā Zubair ؓ left behind four wives who
each inherited 1.1 million dirham (1,100,000). 70

Furthermore, Sayyidunā ‘Amr bin al-‘Āş, Sayyidunā

‘Abdullāh ibn Mas’ūd, Sayyidunā Zaid bin Thābit, Sayyidunā
Sa’d bin Abī Waqāş and Sayyidunā Anas ibn Mālik (Allāh be
pleased with them all) were also amongst the wealthy companions.
The wealthy companions are actually great examples for
wealthy Muslims in how to live their lives and spend their
wealth. They would spend their money on lawful things which
is why they accumulated wealth. Their wealth was not to
display pride, nor did they amass it in order to spend it on
worldly luxuries. Rather, they amassed it in order to help spread
the message of truth.

May Allāh ‫ ﷻ‬grant wealthy Muslims the guidance and

ability to follow in the footsteps of the wealthy companions and
guide them to have the same mentality in terms of their money
as the wealthy companions did, Āmīn.

Fourth Method: Bayt al-Māl (Islamic Treasury)

Islām introduced the system of a state treasury in order to
alleviate poverty. Due to the fact that that the Islamic treasury is
administered by an Islamic Caliphate, it is not possible to
arrange it in this era in all places. When it was in effect, the
benefits of it are clear for all to see in the pages of history.

70 Al-Tabaqāt al-Kubrā li Ibn Sa’d, Vol. 3, Pg. 81

53
 First Issue

Regardless, that task is being undertaken in the current

era by many welfare and charitable organisations. These active
and mobile organisations work very hard for the success and
betterment of Muslims. They arrange for low or affordable
education, arrange scholarships or grants for poor and
deserving children, as well as offering free medical help. They
raise money in order to help those affected by natural disasters.
They also arrange mass weddings for the daughters of poor and
needy households.

Organisations like these play an important role in

ending poverty in society and they work very hard in order to
help the needy make their daily lives a little easier. However,
there are also certain organisations which raise money in the
name of helping the poor, but that money does not properly
reach those who are deserving of it. Additionally, there are also
some people who raise money in the name of charity and
helping the poor, but then take that money for themselves and
do not help anyone at all. This is a great sin and should be
avoided at all times.

Fifth Method: Other Ways of Helping

Only the very poor are entitled to zakāh and other obligatory
charity but there are also other ways in which those who are
needy can be helped in order to alleviate poverty from Muslim
communities. We shall now mention some of the important
ways that people can be helped.

Rights of a Neighbour
In many places in the Qur’ān and in aĥādīth, fulfilling the rights
of neighbours has been emphasised. In one such verse of the
Qur’ān it is stated:

54
 First Issue

ِ ‫َّو ِبا ل َّْوال َِّد ْی ِن اِ ْح َّسانًا َّو ِب ِذي الْق ُْربّٰى َّو الْ َّی ّٰت ّٰمى َّو ال َّْم ّٰس ِك ْی ِن َّو ال َّْج‬
‫ار ِذي الْق ُْربّٰى‬

ِ ْ‫ب بِا ل َّْجن‬

َّ ‫ب َّو ا بْ ِن ا‬
١ؕ‫ َّو َّما َّمل َّ َّك ْت ا َّ ْی َّما نُ ُك ْم‬١ۙ‫لس ِب ْی ِل‬ ِ ‫الصا ِح‬
َّ ‫ب َّو‬
ِ ‫ار ال ُْج ُن‬
ِ ‫َّو ال َّْج‬
And be good to parents, and to relatives, and orphans, and the
needy, and the related neighbour and the unrelated neighbour,
and the close companion and the traveller;
and your bondwomen. 71

The Prophet ‫ ﷺ‬said in a ĥadīth:

ِ ‫ فَّل ُْی ْح ِس ْن اِلّٰى َّج‬،‫هلل َّوال َّْی ْو ِم ا لْاّٰخ ِِر‬

‫ار ٖه‬ ُ ‫َّان ُی ْوم‬
ِ ‫ِن ِبا‬ َّ ‫َّم ْن ک‬
He who believes in Allāh and the Last Day should
be kind to his neighbour. 72

In another narration the Prophet ‫ ﷺ‬said:

‫ت اَّنَّ ٗه ل َُّی َّو ِرث َّ َّن ٗه‬

ُ ‫ َّحتّٰى َّظ َّن ْن‬،‫ار‬
ِ ‫َّما َّزا َّل ِج ْب ِر ْی ُل ُیو ِص ْینِي ِبا ل َّْج‬
Jibrīl ( ؓ) kept emphasising treating neighbours with
kindness until I thought he would assign them a
share of inheritance. 73

As Muslims, it is obligatory upon us to keep an eye on

and look out for our neighbours. And if our neighbour is a
relative then they have two rights upon us; as a neighbour and
as a relative. The rights that have been given to a neighbour is
also one of the means of alleviating poverty from a community.
However, our communities are very much lacking in action in
this regard. Not only do we violate the rights of our neighbours,
rather arguments and fights with neighbours have grown to

71 Sūrah al-Nisā 4:36

72 Sunan Ibn Mājah, Vol. 2, Pg. 1211

73 Şaĥīĥ Muslim, Vol. 1, Pg. 2025

55
 First Issue

such an extent that there are very few households who consider
treating their neighbours with kindness as an obligation and
duty. The reality is that violating their rights can make us
culprits and offenders in the court of Allāh ‫ ﷻ‬on the Day of
Resurrection.

Who is a Neighbour?
This should be clarified because some people think that a
neighbour is only those whose house is immediately next to our
house. Let us look at a ĥadīth to answer the question as to how
many homes are considered as neighbours. The Prophet ‫ ﷺ‬said:
َّ َّ
‫ار‬ ً َّ‫ال َّا ِإ َّن ا ْرب َّ ِع ْی َّن د‬
ٌ ‫ارا َّج‬
Beware, verily a neighbour is (for) forty houses. 74

Some scholars mention that according to this ĥadīth, it means

forty houses in each direction. In other words, the whole
neighbourhood is considered as a neighbour. Therefore, we
should look after our neighbours to the best of our ability and
especially look out for those who are poor and needy.

Sacrifice
Islām has made it compulsory on those who are financially able
to offer a sacrifice and give a portion of the meat to their
relatives, especially poor relatives as well as other poor and
needy people in the community. They will receive a reward for
this and it will help the poor alleviate their helplessness and
hunger in this manner. This is why those who have the means

74 Al-Mu’jam al-Kabīr, Vol. 19, Pg. 73

56
 First Issue

but still do not offer a sacrifice are not liked by the Prophet ‫ﷺ‬
who said:
‫ فَّل َّا یَّق َّْرب َّ َّن ُم َّصلَّانَّا‬،‫ َّو ل َّْم ُي َّض ِح‬،‫َّان ل َّ ٗه َّس َّع ٌة‬
َّ ‫َّم ْن ک‬
Whoever can afford it but does not offer a sacrifice,
let him not come near our place of prayer. 75

It is better to divide the meat of a sacrifice into three

parts. One part should be used by yourself, one part distributed
amongst relatives and one part should be given to the poor and
needy. There are many people who are not able to eat good
foods due to poverty. The sharī’ah has made sacrifice
compulsory on the rich, which in turn helps the poor to eat good
food.

Compensation for an Oath (Kaffārah)

Those who swear an oath and then are not able to fulfil it have
been commanded by the sharī’ah to offer compensation. The
compensation determined by sharī’ah is one which ensures that
a person who breaks his oath pays a penalty and also ensures
that some poor people are helped.

Allāh ‫ ﷻ‬has mentioned the compensation for breaking or not

fulfilling an oath and says:

‫ام َّع َّش َّر ِۃ َّم ّٰس ِك ْی َّن م ِْن ا َّ ْو َّس ِط َّما ت ُْط ِع ُم ْو َّن ا َّ ْھلِ ْی ُك ْم‬ َّ
ُ ‫ارت ُ ٗه اِ ْط َّع‬ َّ ‫فَّ َّكف‬
ٍ ‫ام ثَّلّٰثَّ ِة ا َّی‬
١ؕ‫َّام‬ ُ ‫ ف ََّّم ْن ل َّ ْم َّی ِج ْد ف َِّص َّی‬١ؕ‫ا َّ ْو ك ِْس َّوت ُُه ْم ا َّ ْو ت َّ ْح ِر ْی ُر َّرق ََّّب ٍة‬
١ؕ‫ارۃُ ا َّ ْی َّما نِك ُْم اِذَّا َّحل َّ ْفتُ ْم‬ َّ َّ ‫ّٰذ ل‬
َّ ‫ِك كَّف‬

75 Sunan Ibn Mājah, Vol. 2, Pg. 1044

57
 First Issue

So the redemption of such oaths is to provide food to ten needy

persons equal to the average of what you feed your family, or
to clothe them, or to free one slave; and for one who has no
means, is the fasting for three days; this is the redemption of
your oaths when you have sworn 76

Compensation for Żihār

Żihār refers to a custom in the days of ignorance whereby a man
compares his wife to any of his female relations who he is not
allowed to marry. There are some women with whom marriage
is permanently forbidden, such as a mother, sister, daughter,
and others who men are prohibited from marrying. In general,
although looking at such women is permissible, but looking at
some parts of their body is not permissible, (like abdomen, back
etc.).

Żihār refers to comparing one’s wife with any parts of

the body of such forbidden women. For example saying, ‘You
are to me like the back [Żihr] of my mother.’ It was customary
in the days of ignorance before the advent of Islam that all
conjugal relations ceased permanently between a man and his
wife when the man would use the words of Żihār. In other
words, they were divorced if a man said such words or similar
words.

Islām removed the command of divorce from a person who said

such a statement, but because the relationship with a mother,
daughter, sister etc. is a sacred relationship, if a person utters
such words to his wife, then he must pay compensation. Not
only is this compensation a means of stopping a person from

76 Sūrah al-Māidah 5:89

58
 First Issue

making such useless comments, it also helps the poor and

needy. The Qur’ān states:

‫ِن‬ ْ ‫َّو ال َّ ِذ ْی َّن ُي ّٰظ ِه ُر ْو َّن م ِْن ن ِ َّس ِٓاى ِه ْم ث ُ َّم َّی ُع ْو ُد ْو َّن ل َِّما قَّا ل ُْوا فَّ َّت ْح ِر ْی ُر َّرق ََّّب ٍة م‬
‫ف ََّّم ْن ل َّ ْم‬۰۰۳‫اّلل ِب َّما ت َّ ْع َّمل ُْو َّن َّخ ِب ْی ٌر‬
ُ ّٰ ‫ َّو‬١ؕ‫ ّٰذ لِك ُْم ت ُ ْو َّع ُظ ْو َّن ِب ٖه‬١ؕ‫ٓاسا‬ َّ ‫ق َّْب ِل ا َّ ْن یَّ َّت َّم‬
‫ فَّ َّم ْن ل َّ ْم ي َّ ْس َّت ِط ْع‬١ۚ‫ٓاسا‬
َّ ‫ِن ق َّْب ِل ا َّ ْن یَّ َّت َّم‬ْ ‫ام شَّ ْه َّر ْی ِن ُمتَّ َّتابِ َّع ْی ِن م‬ ُ ‫یَّ ِج ْد ف َِّص َّی‬
ِ ّٰ ُ‫ْك ُح ُد ْود‬
١ؕ‫اّلل‬ َّ ‫ َّو تِل‬١ؕ‫اّلل َّو َّر ُس ْولِ ٖه‬ َّ ‫ ّٰذ ل‬١ؕ‫ام ِس ِت ْی َّن ِم ْس ِك ْی ًنا‬
ِ ّٰ ِ‫ِك لِ ُت ْؤ ِم ُن ْوا ب‬ ُ ‫فَّاِ ْط َّع‬
ٌ َّ‫َّو لِل ْ ّٰك ِف ِر ْی َّن عَّذ‬
۰۰۴‫اب ا َّل ِْی ٌم‬
And those among you who have proclaimed their wives as
their mothers and then wish to revert to the matter upon which
they had uttered such an enormous word, must then free a
slave before they touch one another; this is what you are
advised; and Allāh is aware of your deeds. So one who cannot
find a slave, must then fast for two successive months before
they touch one another; and one who cannot even fast, must
then feed sixty needy ones; this is in order that you keep faith
in Allāh and His Noble Messenger; and these are the limits of
Allāh; and for the disbelievers is a painful punishment. 77

Peaceful Society
We have mentioned a considerable amount in this regard in the
section titled ‘Ties of Kinship’. Here, we will just present one
comprehensive ĥadīth and would like to remind you that we
should not need to be reminded of the merits of helping and
supporting each other and being kind, nice and peaceful to our
neighbours. Rather, our humanity should convince us that
living together peacefully as well as helping and supporting one
another is our responsibility and duty.

77 Sūrah al-Mujādilah 58:3-4

59
 First Issue

The helper of humanity, the beloved and final Messenger of

Allāh ‫ ﷻ‬, Sayyidunā Muĥammad Rasūlullāh ‫ ﷺ‬said:

‫ اِذَّا‬،‫ ك ََّّمثَّ ِل ال َّْج َّس ِد‬،‫اط ِف ِه ْم‬ ُ ‫الم ْو ِم ِنی َّن فِي ت َّ َّر‬
ِ ‫اح ِم ِه ْم َّوت َّ َّو‬
ُ ‫اد ِھ ْم َّوت َّ َّع‬ ُ ‫ت َّ َّرى‬
‫لحمّٰى‬ َّ ِ‫ا ْش َّت ّٰكى ُع ْض ًوا ت َّ َّداع ّٰى ل َّ ٗه َّسائ ُِر َّج َّس ِد ٖه ب‬
ُ ‫الس َّه ِر َّوا‬
The parable of the believers in their affection, mercy, and
compassion for each other is that of a body. When any limb
aches, the whole body reacts with sleeplessness and fever. 78

Sixth Method: Optional Charity

Some people think that by giving (optional) charity
(Şadaqah/Khairāt) they are doing a favour on the poor and there
is no benefit to them, only the poor benefit from it as they are the
ones who are receiving money or food etc. However, this is a
misconception on their part.

The Holy Qur’ān has mentioned in a number of places

and made it clear that there is more benefit in this for the giver
than for the receiver. Allāh ‫ ﷻ‬mentions in the Qur’ān:

ِ ّٰ ‫َّمثَّ ُل ال َّ ِذ ْی َّن ُی ْن ِفق ُْو َّن ا َّ ْم َّوالَّ ُه ْم ف ِ ْي َّس ِب ْی ِل‬

‫اّلل ك ََّّمثَّ ِل َّحبَّ ٍة ا َّنْب َّ َّت ْت َّس ْب َّع َّس َّنا ِب َّل‬
۰۰۲۶۱‫اّلل َّوا ِس ٌع عَّ ِل ْی ٌم‬ ُ ّٰ ‫ َّو‬١ؕ‫ف ِ ْي ک ُ ِل ُسنْ ُبل َّ ٍة ِمائَّ ُة َّحبَّ ٍة‬
ُ ّٰ ‫ َّو‬١ؕ‫اّلل ُي ّٰض ِع ُف ل َِّم ْن ي َّ َّشٓا ُء‬
The example of those who spend their wealth in Allāh’s way is
similar to that of a grain which has sprouted seven stalks and
in each stalk are a hundred grains; and Allāh may increase it
still more than this, for whomever He wills; and Allāh is most
capable, all knowing. 79

78 Şaĥīĥ al-Bukhārī, Vol. 8, Pg. 10

79 Sūrah al-Baqarah 2:264

60
 First Issue

Allāh ‫ ﷻ‬also mentions in the Qur’ān:

‫ َّو َّما ا َّ ْن َّف ْقتُ ْم م ِْن‬١ؕ‫ِن ِع َّبا ِد ٖه َّو َّیق ِْد ُر ل َّ ٗه‬
ْ ‫الر ْز َّق ل َِّم ْن ي َّ َّشٓا ُء م‬
ِ ‫قُ ْل اِ َّن َّرب ِ ْي َّیبْ ُس ُط‬
۰۰۳۹‫الر ِزقِ ْی َّن‬ ّٰ ‫ َّو ُھ َّو َّخ ْی ُر‬١ۚ‫َّش ْي ٍء ف َُّه َّو ُی ْخلِ ُف ٗه‬
Say, “Indeed my Lord eases the sustenance for whomever He
wills among His bondmen, and restricts it for whomever He
wills; and whatever you spend in Allāh’s cause, He will
restore it; and He is the best Sustainer. 80

These verses are sufficient to show that a person who helps

others through optional charity has his sustenance increased.
Not only does he receive reward for his act, but his wealth is also
increased due to his act of charity. Therefore, those Muslims
who have the means, who have been given wealth by Allāh ‫ﷻ‬
should ensure that they become helpers and supporters of the
poor. They should take on the responsibility of a poor
neighbour, or should pay for the education of a poor student or
pay for the marriage of a poor person’s child. However, it should
be remembered that sincerity should not be forsaken in any of
these acts because if they are done for show or for fame and
popularity then there is no reward with Allāh ‫ ﷻ‬for that act.

Dear readers! You have seen how much effort Islām and the
sharī’ah have made in order to alleviate one of the greatest issues
and challenges of our era, which is poverty. If we adopt the ways
and methods shown to us by Islām, then our brothers who need
our help will easily be able to have their needs fulfilled. They
will be saved from having to extend their hand to others (non-
Muslims) for help. The only condition is that we must
understand our responsibility towards the poor and instil in
ourselves the passion and desire to help them whilst trying to
ensure that our community members get ahead and free

80 Sūrah Sabā 34:39

61
 First Issue

themselves from poverty and helplessness. We will be rewarded

by Allāh ‫ ﷻ‬in this world and the Hereafter.

62
 Second Issue

Second Issue
Ignorance

The Holy Qur’ān has mentioned many natural qualities of

human beings and one of them is that humans are ignorant and
foolish. Allāh ‫ ﷻ‬says in the Qur’ān:

َّ ‫اِ نَّ ٗه ک‬
۰۰۷۲ۙ‫َّان َّظل ُْو ًما َّج ُه ْول ًا‬
Indeed he is one who puts himself into hardship,
is extremely unwise. 81

We realise that ignorance is in the nature of humans and it is

ignorance which is the fountain head of all evil because most
sins are committed as a result of ignorance, just as Allāh ‫ ﷻ‬has
said in the Qur’ān:

ُ ‫اّلل لِل َّ ِذ ْی َّن َّی ْع َّمل ُْو َّن‬

ٍ ‫الس ْٰٓو َّء ِب َّج َّها ل َّ ٍة ث ُ َّم َّی ُت ْوب ُ ْو َّن م ِْن ق َِّر ْی‬
‫ب‬ َّ ‫اِ نَّ َّما ا‬
ِ ّٰ ‫لت ْوب َّ ُة عَّلَّى‬
۰۰۱۷‫اّلل عَّلِ ْی ًما َّح ِك ْی ًما‬ ُ ّٰ ‫َّان‬ ُ ّٰ ‫ك َّی ُت ْو ُب‬
َّ ‫ َّو ک‬١ؕ‫اّلل عَّل َّْي ِه ْم‬ َّ ‫فَّاُول ّٰ ٰٓ ِى‬
Undoubtedly the repentance which Allāh has by His grace
made obligatory upon Himself to accept, is only the repentance
of those who commit sin in foolishness and then soon repent –
towards them does Allāh incline in mercy; and Allāh is the all-
knowing, the Wise. 82

In the commentary of this verse it is stated:

‫ َّوال َّْع ْق ُل یَّ ْد ُع ْو ا اِلَّى‬،‫ون ِإلَّا َّع ْن غَّل ََّّب ِة ا ْل َّه ّٰوی لِل َّْع ْق ِل‬
ُ ‫ ل َّا َّی ُك‬،ِ‫الس ْوء‬
ُ ‫اب‬ُ َّ ‫ار ِتك‬
ْ ‫ِإ ِذ‬
ٌ ‫اص َّجاھ‬
‫ِل ِب َّهذَّ ا‬ ٍ َّ‫ فَّك ُ ُل ع‬،ِ‫ان اِلَّى ال ُْم َّخا ل َّ َّفة‬ َّ ‫ َّوا ْل َّهوی َّو‬،ِ‫الطا َّعة‬
ِ ‫الش ْه َّوۃُ َّی ْد ُع َّو‬ ّٰ َّ
ُ ‫هلل َّصلَّى ا‬
‫هلل عَّل َّْی ِه َّو َّسل َّ َّم‬ ِ ‫اب َّر ُس ْو ِل ا‬ ُ ‫۔۔۔وا َّ ْج َّم َّع ا َّ ْص َّح‬
َّ ‫یر‬
ِ ‫لتف ِْس‬ َّ ‫ا‬

81 Sūrah al-Aĥzāb 33:33

82 Sūrah al-Nisā 4:17

63
 Second Issue

‫عَّلَّى ا َّ َّن ک ُ َّل َّم ْع ِص َّی ٍة ه ِيَّ بِ َّج َّها ل َّ ٍة َّع ْم ًدا ک َّان َّْت ا َّ ْو َّج ْهل ًا‬
That is because sins are caused by desires overpowering the intellect
because wisdom, common-sense and intellect invite a person towards
obedience, whereas desires invite towards disobedience. Therefore,
according to this explanation every sinner is ignorant and it is
the consensus of the companions of the Prophet ‫ ﷺ‬that all sins
and evil acts are a result of ignorance; regardless of whether that
is intentional or by mistake. 83

The verse mentioned above and its explanation makes it

very clear what a great calamity ignorance is and how damaging
it is. That is because a person keeps on sinning and does not even
realise that he is drowning deeper and deeper into sins; and the
biggest reason for this is ignorance, as he does not even realise
that what he is doing is a sinful act. In the same way, if he does
not carry out an obligatory or compulsory act, he is doing so
because he does not even realise that they are obligatory acts
which must be carried out.

In reality, it is ignorance which is the root of all evil and

sins. If he had beneficial knowledge that this act was damaging
to him he would never carry out that act and would actually run
away from it and would be drawn towards good deeds.

Meaning of Ignorance and Its Types

One thing which needs to be clarified here is that ignorance is
not merely being deprived of knowledge. Rather, the meaning
of ignorance is very vast in the eyes of knowledgeable people.
Just as ‘Allāma Abū Ĥayyān al-Andalūsī has mentioned in his
book Al Baĥr al-Muĥīţ:

83 Al Baĥr al-Muĥīţ, Vol. 3, Pg. 561

64
 Second Issue

َّ ‫ َّی ْعن ِ ْي َّما ا ْخت‬،‫الد ْن َّیا ک ُُل َّها َّج َّها ل َّ ٌة‬
ِ ‫َّص ِب َّها َّو َّخ َّرجَّ َّع ْن َّطا َّع ِة ا‬
‫هلل‬ ُ ‫ور‬ ُ
ُ ‫ا ُم‬
All worldly works which are solely for the world and free from
obedience of Allāh are ignorance. 84

The above quote is very short but vast in its meaning. In view of
this statement a number of types of ignorance can be
determined:
1) One type of ignorance is one where a person does wrong
things due to a lack of knowledge and he knows that he does
not possess knowledge of what he is doing. Scholars refer to
this as ‘Jahl Basīţ’ (simple ignorance).

2) Another type of ignorance is whereby a person thinks he

knows and thinks what he is doing is correct, but in reality
he has no knowledge whatsoever. Scholars refer to this as
‘Jahl Murakkab’ (compounded ignorance).

3) Another ignorance is when a person possesses correct

knowledge, but he carries out acts of the ignorant.
All three types of ignorance are very damaging and can become
the means of ruining a person’s world and Hereafter.

Damage Caused by Ignorance

Ignorance has caused thousands of evils to be born in society
and they continue to be born and flourish. We shall mention
some of the most damaging effects of them.

84 Al Baĥr al-Muĥīţ, Vol. 3, Pg. 561

65
 Second Issue

Every Person Who Sins is Ignorant

If a person commits a sin due to a lack of knowledge then this is
clearly ignorance. However, if a person has the knowledge but
still follows his desires and sins in spite of knowing about the
warnings given, then he is also ignorant. That is because he has
knowledge but it is not beneficial knowledge. It is mentioned in
Al Baĥr al-Muĥīţ:

ُ ‫هلل َّص لَّى ا‬

‫هلل عَّل َّْی ِه َّو َّسل َّ َّم عَّلَّى ا َّ َّن ک ُ َّل‬ ُ ‫ا َّ ْج َّم َّع ا َّ ْص َّح‬
ِ ‫اب َّر ُس ْو ِل ا‬
‫َّم ْع ِص َّی ٍة ه ِيَّ بِ َّج َّها ل َّ ٍة َّع ْم ًدا ک َّان َّْت ا َّ ْو َّج ْهل ًا‬
It is the consensus of the companions of the Prophet ‫ ﷺ‬that all sins
and evil acts are a result of ignorance; regardless of whether that is
intentional or by mistake. 85

Easy Target for Shayţān

It is the nature of the world that when a person intends to fight
against or wage war on someone, he first of all considers the
strength of the other party and decides his strategy and chooses
his weapons based on that. If a person enters into a battlefield
without considering the strength of his enemy, he will achieve
nothing other than defeat and loss. In the same way, the greatest
enemy that humans have in this world is Shayţān, just as the
Qur’ān has warned:
۰۰۵‫ان عَّ ُد ٌو ُم ِب ْی ٌن‬ َّ ‫اِ َّن ا‬
ِ ‫لش ْي ّٰط َّن لِل ْ ِان َّْس‬
Indeed Shayţān is an open enemy towards mankind. 86

The strength of Shayţān is such that he was the leader of

the angels and was famously known by names such as devout,

85 Al Baĥr al-Muĥīţ, Vol. 3, Pg. 561

86 Sūrah Yusuf 12:5

66
 Second Issue

obedient and great worshipper in the heavens. If a person tries

to confront him without knowledge then he will easily be
trapped by Shayţān’s deceptions and will ruin his world and
Hereafter, regardless of how great a worshipper he may be. No
one can avoid the trap of Shayţān without knowledge. In
pointing towards this, Imām Mālik has said:

‫ف َّو ل َّْم یَّ َّتف ََّّق ْہ فَّق َّْدت َّ َّزنْ َّد َّق‬
َّ ‫َّم ْن ت ََّّص َّو‬
One who adopts Tasawwuf but does not obtain
religious knowledge corrupts his faith. 87

This is why it is mentioned in aĥādīth:

‫اب ٍد‬ ِ ‫ان م ِْن ا َّل‬

ِ َّ‫ْف ع‬ َّ ‫فَّ ِق ْی ٌه َّوا ِح ٌد ا َّ َّح ُد عَّلَّى‬
ِ ‫الش ْي َّط‬
One Faqīh (Knowledgeable Islamic jurist) is
more formidable against Shayţān than
one thousand worshippers. 88

It is very clear that it would be very difficult for Shayţān

to overpower an Islamic scholar who is equipped with the
weapon of knowledge, whereas an ignorant worshipper has no
weapon, making it easy for Shayţān to overpower him and trap
him in his deception.

It is mentioned in the discourses (Malfūzāt) of A’la Ĥadrat that

the devils gather at the ocean at the time of ‘Aşr. Iblīs arrives on
his throne and the devils present all the work they have done
throughout the day to him. One will say, ‘I made a person drink
alcohol today, while another will say, ‘I made someone commit
adultery today.’ He will listen to each of them when suddenly
one of the devils will say, ‘I stopped a student from seeking

87 Mirqāt al-Mafātīĥ, Vol. 1, Pg. 335

88 Sunan Ibn Mājah, Vol. 1, Pg. 88

67
 Second Issue

knowledge today.’ Upon hearing this Iblīs jumps off his throne
and hugs that devil and exclaims, “Excellent work you have
done today.’ Upon seeing this the other devils become jealous
because they did not get any commendations for the work which
they had done and this devil is being congratulated for merely
stopping a student from seeking knowledge.

Iblīs says, “Everything that you all did is because of

what this devil has done. If the people you went to had
knowledge, how would they have committed those sins?” Then
he asks them to show him a place where both a worshipper and
a scholar live. They tell him a place and the next day before
sunrise he goes there with his devils. They all remain hidden
and Shayţān takes on the form of a human and stands on the
road. The worshipper has performed Tahajjud at home and was
making his way to the Masjid for Fajr. Iblīs was standing along
his path and said to him, “I want to ask a question about an issue
I am having trouble with?” The worshipper said, “Ask it quickly
for I have to go for prayer.” Iblīs took out a small bottle from his
pocket and asked, “If Allāh is All-powerful, can he fit all of the
heavens and earths into this small bottle?” The worshipper
thought for a moment and said, “How can the seven heavens
and earth fit into that small bottle?” Iblīs said, “That is all I
wanted to ask.” After he left, Iblīs said to his devils, “See I have
destroyed him. This ignorant person does not even have faith on
the might and power of his Lord, so what use is his worship?”

Then close to sunrise a scholar was hurriedly walking

and Iblīs said to him, “I want to ask a question about an issue?”
The scholar said, “Make it quick for I have to go for prayer.” Iblīs
asked the same question. The scholar replied, “O cursed one! I
think you are Shayţān. He is Omnipotent (All-powerful) and
never mind this small bottle, if He desires, He can fit thousands
of heavens and earths into the eye of a needle, because:

68
 Second Issue

‫اّلل عَّلّٰى ک ُ ِل َّش ْي ٍء ق َِّد ْی ٌر‬

َّ ّٰ ‫اِ َّن‬
Indeed Allāh is able to do all things.” 89

Upon saying this, the scholar left and Iblīs said to the other
devils, “See, this is the benefit and blessings of knowledge.” 90

This is why it is essential to turn towards knowledge and

remove ignorance.

The Ignorant Cannot Differentiate

Ignorance is such a pitch-black cloud that a person is not able to
differentiate between truth and falsehood in that darkness and
is not able to decide what is right and what is wrong nor able to
choose the correct path. In the state of ignorance, a person has
no identity nor respect. It would not be wrong to say that due to
ignorance a person is a burden on the earth. Ignorance causes a
person to forsake his natural instincts and become like animals.
His choices and decisions not only become distressing for him,
but they also trouble and distress others.

Root of Mischief and Disorder

If history is studied carefully it will become very clear that
ignorance is the source and origin of all mischief and disorder.
We have mentioned in the previous pages that ignorance does
not only mean that one cannot read or write. Rather, even those
who are literate do things which are not expected of them.
Education should bring about good changes in a person but if

89 Sūrah al-Baqarah 2:20

90 Al-Malfūz, Pt. 3, Pg. 356

69
 Second Issue

education does not bring about beneficial changes in a person, it

is not appropriate to call him an educated person.

It should be remembered that a correct intellect and

outlook are required in order to avoid evil and an ignorant
person does not possess these. This enables any cunning person
to use them for their benefit and make them do all sorts of
incorrect things. This is one of the drawbacks of ignorance and
we see many examples of this in our communities and societies.
People take advantage of the weakness of the ignorant by
making them their puppets and using them for whatever
purpose they require. There is only one solution to this, which is
that people move out of the darkness of ignorance and step into
the light of knowledge. This will enable them to obtain the great
treasure of intellect and wisdom and the blessings of that will
grant them freedom from ignorance and allow them to remain
on the straight path.

Ignorance Causes Division

The whole Ummah today is split into various factions and
groups with each group working against the others. Each group
considers themselves to be on the truth and thinks everyone else
is on falsehood; all this is only caused by ignorance. If everyone
were to learn and become familiar with the correct faith and
viewpoint then they would realise what is correct and what is
false and would adopt the correct beliefs. Due to not having
knowledge of the correct beliefs, people believe all sorts of
different things and have been split up into many groups.

Destroying unity by splitting up into separate groups is

a quality of the polytheists, not of Muslims. The Holy Qur’ān
states:

70
 Second Issue

١ؕ‫ِن ال َّ ِذ ْی َّن فَّ َّرق ُْوا ِد ْی َّن ُه ْم َّو ک َّان ُْوا ِش َّی ًعا‬
َّ ‫م‬۰۰۳۱ۙ‫ِن ال ُْم ْش ِر ِك ْی َّن‬
َّ ‫َّو ل َّا ت َّ ُك ْون ُْوا م‬
And never be of the polytheists. Those who broke their religion
into several parts and became different groups.” 91

It is with great sorrow that we have to say that this

splitting into groups and opposing each other due to ignorance
is not just limited to uneducated and uninformed Muslims.
Rather, many educated Muslims are participants in this calamity
as a result of their feigned ignorance. Even though our religion
is one, our Lord ‫ ﷻ‬and our Prophet ‫ ﷺ‬are one, our beliefs are
the same and our destination is the same; so then what is the
reason for not recognising the truth when it is clear, and what is
the reason for splitting up into groups? Why is it necessary to
verbally attack one another?

It is necessary to read the Qur’ān correctly and

understand its true meanings. We should recognise the truth
and adopt the viewpoint of ‘Allāma Iqbal who has said very
eloquently and beautifully:
Manfa’at Eyk Hai Is Qaum Ki, Nuqsān Bhi Eyk
Eyk Hi Sab Ka Nabi, Dīn Bhi, Imān Bhi Eyk
The gain of this nation is one, the loss is also the same
Your Prophet, your religion and faith are also the same
Ĥaram-e-Paak Bhi, Allāh Bhi, Qur’ān Bhi Eyk,
Kuch Bari Baat Thi Hote Jo Musalmaan Bhi Eyk
Your Ka’aba, your Lord, and your Qur’ān are one
Would it have been that difficult for Muslims to also be one
Firqa Bandi Hai Kahīn, Aur Kahīn Zātain Hain
Kya Zamāne Mein Panapne Ki Yahi Bātain Hain?
You split yourselves into various sects and castes
And think this is the way to progress in the world?

91 Sūrah al-Rūm 30:31-32

71
 Second Issue

We need to contemplate on the whether this is the reason for us

being disorganised and divided. It is necessary for each of us to
come out of the sickness of ignorance and gain knowledge in
order to recognise and follow the truth.

Deeds Do Not Benefit

Two things are essential in order for our deeds to be accepted –
1) Fear of Allāh ‫ ﷻ‬and 2) Love of the Prophet ‫ﷺ‬.

Without these two things no deed can be accepted and

if a person is ignorant, he is never able to attain fear of Allāh ‫ﷻ‬
or love for the Prophet ‫ﷺ‬. The result is that when these things
are not found in a person then none of his deeds will benefit him.
It is mentioned in a ĥadīth:

‫َّک ِث ْی ُر الْ ِعل ِْم ل َّا َّین َّف ُع َّم َّع ا لْ َّج ْه ِل‬
Vast knowledge along with ignorance does not benefit. 92

We realise that regardless of how much knowledge a

person has, if it also includes ignorance then it is of no benefit. It
is therefore necessary for us to move away from ignorance and
become busy in seeking and learning beneficial knowledge.

Unable to Reach High Status

If a person is embroiled in ignorance he is never able to attain an
elevated rank or status. If we look at the stories of previous
nations and communities we will clearly see that they all desired
success and triumph. However, they were all destroyed with no
sign of them left anywhere. There is only one reason for this and

92 Kanz al-‘Ummāl, Vol. 10, Pg. 157

72
 Second Issue

it is that they were so lost in the darkness of ignorance that even

after the guidance of the noble Prophets of Allāh, they were not
able to see the path of truth and were thus destroyed by their
ignorance and foolishness. Just as Sayyidunā Nūĥ ؓ said to his
community:

‫ار ِد ال َّ ِذ ْی َّن‬ ِ ّٰ ‫ي اِ لَّا عَّلَّى‬

ِ ‫اّلل َّو َّما ا َّنَّا ِب َّط‬ َّ ‫ اِ ْن ا َّْج ِر‬١ؕ‫َّو ّٰیق َّْو ِم ل َّا ا َّ ْس َّـل ُ ُك ْم َّعل َّْی ِه َّما ل ًا‬
۰۰۲۹‫ اِن َّ ُه ْم ُملّٰق ُْوا َّر ِب ِه ْم َّو لّٰكِن ِ ْي ا َّ ّٰرىك ُْم ق َّْو ًما ت َّ ْج َّهل ُْو َّن‬١ؕ‫ا َّّٰم ُن ْوا‬
And O my people! I do not ask any wealth from you for it; my
reward is only upon Allāh, and I am not going to repel the
Muslims; indeed they will meet their Lord, but I find you
people completely ignorant. 93

In another verse of the Qur’ān, Sayyidunā Hūd ؓ said

to his community:

ِ ّٰ ‫قَّا َّل اِ نَّ َّما الْ ِعل ُْم ِع ْن َّد‬

‫ َّو ا ُب َّ ِل ُغك ُْم مَّا ا ُ ْر ِسل ُْت ِب ٖه َّو لّٰكِن ِ ْي‬١ۖٞ‫اّلل‬
۰۰۲۳‫ا َّ ّٰرىك ُْم ق َّْو ًما ت َّ ْج َّهل ُْو َّن‬
He said, “Its knowledge is only with Allāh; and I convey to
you the messages of my Lord, but I perceive that you are an
ignorant nation.” 94
These two verses show us quite clearly that due to
ignorance these communities were not able to attain the light of
faith, nor attain any status in the world, nor will they be granted
any status in the Hereafter.

93 Sūrah Hūd 11:29

94 Sūrah al-Aĥqāf 46:23

73
 Second Issue

Ignorance Leads to Disobeying Parents

After commanding humans to worship Him in the Qur’ān, Allāh
‫ ﷻ‬has commanded them to treat their parents well. The reason
for this is that Allāh ‫ ﷻ‬is the creator of everything, but he made
parents the means for children coming into the world. A mother
sacrifices her sleep for her children and a father works hard in
order to provide for his children and their mother and strives
night and day in his efforts. Now, if these children grow up and
do not fulfil the rights of their parents, abandon them, do not
treat them well, shout at them, get angry with them, treat them
with cruelty, insult them, what can be more unjust and cruel
than that? However, in the current era, due to not knowing the
rights of parents correctly, many children do not fulfil them and
do not give them the rank and status they deserve due to their
ignorance and lack of knowledge.
Allāh ‫ ﷻ‬says in the Qur’ān:

‫ اِمَّا َّی ْبل ُ َّغ َّن‬١ؕ ‫ك ا َّلَّا ت َّ ْع ُب ُد ْوا اِ لَّا اِ یَّاهُ َّو بِا ل َّْوال َِّد ْی ِن اِ ْح َّسانًا‬ َّ ُ ‫َّو َّقضّٰى َّرب‬
‫ِع ْن َّدكَّ الْ ِك َّب َّر ا َّ َّح ُد ُھ َّما ا َّ ْو کِلّٰ ُه َّما فَّل َّا ت َّ ُق ْل لَّ ُه َّما ا ُ ٍف َّو ل َّا ت َّ ْن َّه ْرھُ َّما َّو قُ ْل لَّ ُه َّما‬
َّ ‫الذ ِل م‬ ُ َّ‫ِض لَّهما َّج َّناح‬
‫ار َّح ْم ُه َّما‬ ْ ‫الر ْح َّم ِة َّو قُ ْل َّر ِب‬ َّ ‫ِن‬ َّ ُ ْ ‫ َّو ا ْخف‬۰۰۲۳‫ق َّْول ًا ك َِّر ْی ًما‬
۰۰۲۴ۙ‫ك ََّّما َّرب َّّٰین ِ ْي َّص ِغ ْی ًرا‬
And your Lord has ordained that you do not worship anyone
except Him, and treat your parents with kindness; if either of
them or both reach old age in your presence, do not say ‘Uff’ to
them and do not rebuff them, and speak to them with the
utmost respect. And lower your wing humbly for them, with
mercy, and pray, “My Lord! Have mercy on them both, the way
they nursed me when I was young.” 95

95 Sūrah Banī Isrā’īl 17:23-24

74
 Second Issue

In relation to these verses it is mentioned in Khāzin:

After giving the command to worship Him, Allāh ‫ ﷻ‬commands
good treatment of parents. This shows us that it is essential to
treat the parents well and serve them.
Treating the parents well means to not say or do
anything which will grieve or trouble them and serve them with
your body and wealth. Show utmost respect when speaking
with them, when in their presence and in all dealings with them.
Give your wealth to them happily when they need it and present
yourself to them if they need you. After they pass away
supplicate for them and convey rewards to them. Execute the
lawful wishes in their will and keep good relations with their
friends and family members.
It is also included in good treatment of parents that if
they are involved in habitual sinning or in any falsehood,
continuous attempts should be made to convince them to adopt
piety and the correct beliefs in a soft and loving manner. 96

Do Not Say ‘Uff’ To Them

Allāh ‫ ﷻ‬says in the Qur’ān:

۰۰۲۳‫فَّل َّا ت َّ ُق ْل لَّ ُه َّما ا ُ ٍف َّو ل َّا ت َّ ْن َّه ْرھُ َّما َّو قُ ْل لَّ ُه َّما ق َّْول ًا ك َِّر ْی ًما‬
Do not say ‘Uff’* to them and do not rebuff them, and speak to
them with the utmost respect. 97

This verse teaches the manners which children must display in

the presence of their parents. Even if they shout at you or scold
you, you have no right to respond. The state today is that
youngsters not only raise their voices against their parents, they

96 Tafsīr al-Khāzin, Vol. 1, Pg. 66

* Any expression of disgust

97 Sūrah Banī Isrā’īl 17:23

75
 Second Issue

also swear at them and Allāh forbid, even raise their hands on
their parents. They are preparing themselves for a painful
punishment.

We should take a lesson from this verse and should

withstand every shout and scold of their parents. Even if it is not
our fault, we should consider their scold as a sign of their love
and ignore it. We should never talk back or respond in kind to
them.

Parents are Paradise and Hell

Parents are such a great blessing that if children are obedient to
them, sincerely fulfil their rights, do not grieve them in any way,
do not leave them alone and helpless and serve them to the best
of their ability, then undoubtedly for them is the glad tidings of
Paradise. Contrary to this, if children are disobedient, grieve
them, talk back to them and insult them, such children have
been warned of the punishment of the fire.

Sayyidunā Abū Umāmah ؓ narrates that a person

asked the Prophet ‫ﷺ‬, “What are the rights of parents?” The
Prophet ‫ﷺ‬ replied, ‘ َّ‫َّارك‬ َّ ‫( ’ ُھ َّما َّج َّن ُت‬They are your Paradise and
ُ ‫ك َّون‬
your Hell).
This ĥadīth means that if a person serves his parents and
pleases them, he will be deserving of Paradise and those
children who are not able to please their parents are deserving
of Hell.

Therefore, we should ensure that we never trouble our

parents and should display patience if they cause us grief. They
should never be hurt because of us and we should always wish
the best for them. Allāh willing, we will remain happy in this
world and will be rewarded in the Hereafter also.

76
 Second Issue

Ignorance Causes Marital Discord

Our society is embroiled in many evils nowadays. One of the
greatest is husbands and wives not fulfilling each other’s rights.
This is something which destroys peace and harmony in a
household, leading to constant arguments and fights. This
results in love being lost between a couple and finally ends up
with separation or divorce. This is all because both of them do
not fully understand and realise each other’s rights and
responsibilities and do not realise that it is Shayţān who causes
friction amongst couples. If a husband and wife paid attention
to each other’s rights and understand the traps of Shayţān, there
would not be friction and discord between them on a daily basis.

Allāh ‫ ﷻ‬has mentioned in a very beautiful manner to

treat women well. Additionally, He has also stated that even if
you do not like them, adopt patience, remain with them and
fulfil your obligations because it is possible that Allāh ‫ ﷻ‬has
placed much goodness in that which you do not like. The Holy
Qur’ān states:

‫ فَّ ِا ْن ك َِّر ْھ ُت ُم ْوھ َُّن ف ََّّع ّٰسى ا َّ ْن ت َّ ْك َّر ُھ ْوا‬١ۚ‫ُن ِبا ل َّْم ْع ُر ْو ِف‬
َّ ‫اش ُر ْوھ‬
ِ َّ‫َّو ع‬
ُ ّٰ ‫َّش ْی ًـا َّو َّی ْج َّع َّل‬
۰۰۱۹‫اّلل ِف ْی ِه َّخ ْی ًرا كَّ ِث ْی ًرا‬
And deal kindly with them; and if you do not like them, so it
is possible that you dislike a thing in which Allāh has
placed abundant good. 98

In the same way, the Prophet ‫ ﷺ‬has advised spouses on many

occasions to fulfil the rights of each other. In one ĥadīth the
Prophet ‫ ﷺ‬said:

،‫ام َّراَّت َّ ٗه ا َّ ْن ت َّ ْن ُق َّل م ِْن َّج َّب ٍل ا َّْح َّم َّر ِإلّٰى َّج َّب ٍل ا َّ ْس َّو َّد‬
ْ ‫َّو ل َّْو ا َّ َّن َّر ُجل ًا ا ََّّم َّر‬

98 Sūrah al-Nisā 4:19

77
 Second Issue

َّ َّ ‫ لَّك‬،‫ِن َّج َّب ٍل ا َّ ْس َّو َّد ِإلّٰى َّج َّب ٍل ا َّْح َّم َّر‬
‫ان ن َّْولُ َّها ا َّ ْن تَّف َّْع َّل‬ ْ ‫َّوم‬
If a husband tells his wife to turn a red mountain into a black
mountain and turn a black mountain into a red mountain,
then she is obliged to obey the command. 99

The meaning of the ĥadīth is that even if the husband

asks his wife to do something very difficult, the wife should not
disobey her husband. She should be willing to carry out every
lawful request or command. Additionally, in another ĥadīth it is
mentioned:
A person brought his daughter to the Prophet ‫ ﷺ‬and said, “My
daughter is refusing to get married.” The Prophet ‫ ﷺ‬said to the
daughter, “Obey your father.” She said, “By the One Who sent
you with the truth, I will not get married until you tell me what
a husband’s rights over his wife are. The Prophet ‫ ﷺ‬said:

َّ ‫َّح ُق الز َّْو ِج عَّلّٰى َّز ْو َّج ِت ٖه ا َّ ْن ل َّ ْو ک‬

ُ‫ ا َّ ِو ابْ َّت َّد َّر َّم ْنخ َِّراه‬،‫َّان ِب ٖه ق ُْر َّح ٌة فَّل ََّّح َّس ْت َّها‬
‫ ث ُ َّم ل ََّّح َّس ْت ُه َّما اَّد َّْت َّح َّق ٗه‬،‫یدا ا َّ ْو َّد ًما‬ً ‫َّص ِد‬
The husband’s rights over his wife are such that if he had a
wound filled with pus and she licked it, or his nostrils are
filled with pus and blood and she licked it, she would not
have fulfilled his rights. 100

The obligations of a husband have been mentioned very

comprehensively in another ĥadīth when a companion asked
the Prophet ‫ﷺ‬, “O Prophet of Allāh ‫ !ﷺ‬What are the rights of a
wife over one of us (husbands)?” He replied:

،‫ َّول َّا َّي ْض ِر ِب ال َّْو ْج َّه‬،‫ َّوا َّ ْن َّی ْك ُس َّوھَّا اِذَّا ا ْكت َّّٰسى‬،‫ا َّ ْن ي ُْط ِع َّم َّها اِذَّا َّط ِع َّم‬

99 Sunan Ibn Mājah, Vol. 1, Pg. 595

100 Mușannaf Ibn Abī Shaiba, Vol. 3, Pg. 556

78
 Second Issue

ِ ‫ َّول َّا َّي ْه ُج ْر اِ لَّا فِي الْب َّ ْی‬، ْ‫َّول َّا ُیق َِّبح‬
‫ت‬
That you give her food when you eat and clothe her when
you clothe yourself, do not strike her on the face, do not
abuse her and do not desert her except inside the house. 101

There is great reward for spouses who fulfil each other’s

rights and live together peacefully, as is mentioned in aĥādīth:

‫ارک ُْم لِ ِن َّساۗ ِئ ِه ْم‬ ُ ‫ َّو ِخ َّی‬،‫ا َّ ک َّْم ُل ال ُْم ْو ِم ِن ْی َّن اِ ْی َّما نًا ا َّْح َّس ُن ُه ْم ُخلُقًا‬
ُ ‫ارک ُْم ِخ َّی‬
The most complete of believers in faith are those with
the best character, and the best of you are the best in
behaviour to their women. 102

In another ĥadīth it states:

َّ
‫ام ْت شَّ ْه َّر َّھا َّوا َّ ْح َّص َّن ْت فَّ ْر َّج َّها َّوا َّ َّطا َّع ْت‬ َّ ‫ال َّْم ْراۃُ ِإذَّا َّصل َّ ْت َّخ ْم َّس َّها َّو َّص‬
‫اب ال َّْج َّن ِة َّشاۗ َّء ْت‬ ِ ‫ي ا َّ ْب َّو‬ ْ ‫ُل م‬
ِ َّ ‫ِن ا‬ ْ ‫َّز ْو َّج َّها فَّل ْ َّت ْدخ‬
A woman who prays her five prayers, fasts the month of
Ramadān, guards her chastity, and obeys her husband,
(she is given glad tidings that) she will enter Paradise
from any door she wishes. 103

The reason for mentioning all of the above aĥādīth is for

husbands to live lovingly and peacefully with their wives and to
be kind to them. Many husbands get mad at their wives on the
smallest of matters or start shouting at them, while some
reckless and foolish husbands go as far as hitting their wives.
This is the incorrect way. A wife is not a slave. She is your

101 Sunan Ibn Mājah, Vol. 1, Pg. 593

102 Mishkāt al-Mașābīĥ, Vol. 2, Pg. 282

103 Ĥilyat al-Awliyā, Vol. 6, Pg. 308

79
 Second Issue

partner in life, is the pride and respect of your home and your
happiness and sadness are shared with her.

Husbands should treat their wives better than a very

good friend. A husband should consider his wife his best
partner and best friend in all matters. If something displeasing
happens, do not get angry right away but display patience. He
should realise that when a husband, who is a strong man, can
make mistakes, what is the big deal if a wife, as the fairer sex,
makes a mistake? A wife should be spoken to gently and things
should be explained calmly and lovingly. She should not be
scolded in front of others and should never be made fun of.

If husbands pay attention to these things and act upon

them in their dealings with their wives, it is hoped that wives
will respond in an even better and more loving manner in their
dealings with their husbands.

Ignorance Causes Family Disagreements

If we look at our communities today we will find that fights and
disagreements have become very common in many households
and extended families. Brothers living under the same roof have
no love for each other; a mother-in-law and daughter-in-law
living in the same house are not friendly with each other;
brothers-in-law and sisters-in-law do not get along. No one
wants to see the others in the house happy, nor are they willing
to treat others with love and compassion. It should be that the
household should be a place of peace and comfort but daily
fights and arguments destroys the peace of a home. Everyone
thinks of others as worse than them and think of themselves as
better than everyone else.

80
 Second Issue

If we dig deeper into this nonsense and look for the

reason for it, we will find only one reason and that is ignorance.
That is because no one knows about the rights of others (in the
household) and even if they are aware of the rights, they do not
realise the importance of fulfilling those rights due to their
foolishness. Nor do they know the damage caused by not
fulfilling their obligations towards others in the home. In short,
the reason for all these disagreements is ignorance. Even though
the Qur’ān and aĥādīth have highlighted the importance of
treating relatives well in many places. Severe warnings have
been given to those who break off relations and who cause strife
and arguments with relatives.

In emphasising the need to fulfil the rights of relatives,

Allāh ‫ ﷻ‬states:

‫ّٰت ذَّا الْق ُْربّٰى َّح َّق ٗه‬

ِ ‫َّو ا‬
And give the relatives their rights. 104

In another verse, Allāh ‫ ﷻ‬states:

ُ ّٰ ‫َّو ال َّ ِذ ْی َّن َّي ِصل ُْو َّن َّما ا ََّّم َّر‬

‫اّلل ِب ٖه ا َّ ْن یُ ْو َّص َّل َّو یَّ ْخ َّش ْو َّن َّرب َُّه ْم‬
۰۰۲۱ۙ‫اب‬ِ ‫َّو یَّ َّخا ف ُْو َّن ُس ْٰٓو َّء الْ ِح َّس‬
Those who unite what Allāh has commanded to be united, and
fear their Lord, and apprehend the evil of the account. 105

So then what is the reward for those who act upon the verses
mentioned above? Allāh ‫ ﷻ‬states:

‫ت عَّ ْد ٍن ی َّْد ُخل ُْون ََّّها َّو َّم ْن َّصلَّحَّ م ِْن ّٰا ب َّ ِٓاى ِه ْم‬ ُ ‫ َّج ّٰن‬۰۰۲۲ۙ‫ار‬
ِ ‫الد‬ َّ ‫ك لَّ ُه ْم ُعقْبَّى‬ َّ ‫اُول ّٰ ٰٓ ِى‬
۰۰۲۳ۙ‫اب‬ ْ ‫اج ِه ْم َّو ذ ُِر ّٰی ِت ِه ْم َّو ال َّْمل ّٰ ٰٓ ِى َّك ُة َّی ْد ُخل ُْو َّن عَّل َّْي ِه ْم م‬
ٍ َّ ‫ِن ک ُ ِل ب‬ ِ ‫َّو ا َّ ْز َّو‬

104 Sūrah Banī Isrā’īl 17:26

105 Sūrah al-Ra’ad 13:21

81
 Second Issue

۰۰۲۴ۙ‫ار‬ َّ ‫َّسل ّٰ ٌم عَّل َّْی ُك ْم ِب َّما َّص َّب ْرت ُ ْم فَّ ِن ْع َّم ُعقْبَّى‬
ِ ‫الد‬
For them is the gain of the final abode. The everlasting
Gardens of Eden which they will enter, and the deserving
among their forefathers and their wives and their descendants
– the angels will enter upon them from every gate. (Saying),
“Peace be upon you, the recompense of your patience –
so what an excellent gain is the final abode!” 106

Reconcile With Those Who Abandon You

Those who want to maintain ties and relationships and treat
their family members well but the family members do not
maintain good relations with them may think that they should
also stop treating them well and be harsh with them. However,
no one should ever think like that because that is not what Islām
teaches us. Islām tells us to strengthen ties with those who break
them off with us. Therefore, such people should act upon the
teachings of Islām and upon the following ĥadīth in which the
Prophet ‫ ﷺ‬said:

،ٖ‫هلل ِح َّسا بًا ي َّ ِس ْی ًرا َّوا َّ ْد َّخل َّ ُه ال َّْج َّن َّة بِ َّر ْح َّم ِته‬ َّ ‫َّاث َّم ْن كُ َّن فِ ْی ِه َّح‬
ُ ‫اس َّب ُه ا‬ ٌ ‫ثَّل‬
َّ ‫ ت ُ ْعط ِْي َّم ْن َّح َّر َّم‬:‫ ل َِّم ْن یَّا َّر ُس ْو َّل اهللِ؟ قَّا َّل‬:‫قَّا ل ُْوا‬
َّ ‫ َّوت َّ ْعف ُْو َّع َّم ْن َّظل ََّّم‬،‫ك‬
،‫ك‬
َّ ‫َّوت َِّص ُل َّم ْن ق ََّّط َّع‬
َّ ‫ فَّاِذَّا ف ََّّعل ُْت ذَّ ل‬:‫ قَّا َّل‬.‫ك‬
‫ ف ََّّما ل ِ ْي یَّا َّر ُس ْو َّل اهللِ؟‬،‫ِك‬
ٖ‫هلل ال َّْج َّن َّة ِب َّر ْح َّم ِته‬ َّ ‫ب ِح َّسا بًا ي َّ ِس ْی ًرا َّو ُی ْد ِخل‬
ُ ‫َّك ا‬ َّ ‫ ا َّ ْن ت ُ َّح‬:‫قَّا َّل‬
َّ ‫اس‬
Three qualities are such that if a person has them, Allāh
will make accounting easy on them and enter them into
Paradise through His Mercy. (The companions asked),
‘Which qualities are those O Prophet of Allāh ‫ ’?ﷺ‬He

106 Sūrah al-Ra’ad 13:22-24

82
 Second Issue

replied, ‘You give to whoever deprives you, you forgive

whoever wrongs you and you reconcile with whoever
cuts off relations with you.’ 107

In terms of the opposite of this, for one who breaks off

relationships and ties (of kinship), Allāh ‫ ﷻ‬states:

‫اّلل ِب ٖه ا َّ ْن‬
ُ ّٰ ‫ِن ب َّ ْع ِد ِم ْیثَّاقِ ٖه َّو َّیق َّْط ُع ْو َّن َّما ا ََّّم َّر‬ ِ ّٰ ‫َّو ال َّ ِذ ْی َّن َّی ْنق ُُض ْو َّن َّع ْه َّد‬
ْ ‫اّلل م‬
‫ُی ْو َّص َّل‬
۰۰۲۵‫ار‬
ِ ‫الد‬ َّ ‫ اُول ّٰ ٰٓ ِى‬١ۙ‫َّو ُیف ِْس ُد ْو َّن فِي ا لْا َّْر ِض‬
َّ ‫ك لَّ ُه ُم الل َّ ْع َّن ُة َّو لَّ ُه ْم ُس ْٰٓو ُء‬
And those who break the pact of Allāh after its ratification,
and sever what Allāh has commanded to be joined, and spread
turmoil in the earth – their share is only the curse and their
destiny is the wretched abode. 108

Additionally, the Prophet ‫ ﷺ‬stated in a very stern manner:

‫ُل ال َّْج َّن َّة قَّا ِط ٌع‬

ُ ‫لا َّی ْدخ‬
One who breaks ties (of kinship) will not enter Paradise 109

The Prophet ‫ ﷺ‬also said:

‫ َّم َّع َّما‬،‫الدنْ َّیا‬

ُ ‫هلل ت َّ َّعالّٰى لِ َّصا ِح ِب ِه ال ُْع ُق ْوب َّ َّة فِي‬
ُ ‫ب ا َّ ْج َّد ُر ا َّ ْن یُ َّع ِج َّل ا‬
ٍ ْ‫َّما م ِْن ذَّن‬
َّ ‫ْل ال َّْبغ ِْى َّوقَّ ِط ْی َّع ِة‬
‫الر ِح ِم‬ ُ ‫یَّ َّدخ ُِر ل َّ ٗه فِي ا لْاّٰخ َِّر ِۃ ِمث‬
There is no wrong action which Allāh is swifter to punish in
this world - in addition to the punishment which He has

107 Al Mustadrak lil Ĥākim, Vol. 2, Pg. 563

108 Sūrah al-Ra’ad 13:25

109 Riyād al-Şālihīn, Vol. 1, Pg. 422

83
 Second Issue

stored up for the wrongdoer in the Next World - than

injustice and cutting off ties of kinship. 110

We should read the statements mentioned above very carefully

and realise the virtues and rewards for maintaining ties of
kinship and the damage of breaking off those ties. Realise and
believe that the pleasure of Allāh ‫ ﷻ‬lies in the pleasure of
creation and if your relatives are not happy with you, Allāh ‫ﷻ‬
will never be happy with you. Therefore, learn how to maintain
and strengthen family ties and relationships.

Unlawful Occupation of Assets

Property and land are very important assets in this day and age.
Everyone desires to have more property and each person wants
to own as much land as possible. However, this does not mean
that we adopt unlawful methods in order to fulfil our desires
and unlawfully occupy and take over lands and properties
which belong to others. Nowadays, every person wants to seize
the property of another. Sometimes through counterfeit
documents and sometimes force and intimidation are used to
unlawfully take over someone else’s home or shop. Yet these
people have no fear or shame because in their minds this is a
very small matter. However, these foolish people do not realise
the harsh warnings which have been given for those who seize
and occupy the assets of others and what a great sin it is, which
their ignorance is ensuring they commit.

The Prophet ‫ ﷺ‬has said:

‫ِن َّس ْب ِع ا َّ َّر ِض ْی َّن‬ َّ ‫ فَّ ِا نَّ ٗه ُي َّط َّوقُ ٗه َّی ْو َّم الْ ِق َّی‬،‫ِن ا لْا َّْر ِض ُظل ًْما‬
ْ ‫ام ِة م‬ َّ ‫َّم ْن ا َّ َّخذَّ ِش ْب ًرا م‬

110 Abū Dāwūd, Vol. 4, Pg. 276

84
 Second Issue

Whoever unlawfully seizes a hand-span of land, a collar of

seven earths will be around his neck in the Hereafter. 111

Just think for a moment! When such a grave warning is

given for taking just one hand-span of land unjustly, how great
a sin are those people embroiled in who seize house after house
and property after property? Additionally, any money they earn
from those seized properties and lands is unlawful money. All
of this is entirely due to ignorance. If they were aware of the
warnings or of the severe punishment for their actions, they
would not even approach those acts.

The Holy Qur’ān has also forbidden those acts and says:

‫ّٰیاَّي َُّها الَّ ِذ ْی َّن ا َّّٰم ُن ْوا ل َّا تَّاْکُل ُْوا ا َّْم َّوالَّ ُك ْم ب َّ ْی َّن ُك ْم ِبا ل َّْباط ِِل‬
O People who Believe! Do not unjustly devour the
property of each other. 112

In terms of those who eat even a morsel of food from

unlawful earnings, it is mentioned in ĥadīth that such a person
will not enter Paradise. There are many ill-effects of unlawful
earnings in this world also as is mentioned in various aĥādīth,
including the following in which the Prophet ‫ ﷺ‬said:

‫ َّول َّا َّی َّت َّص َّد ُق‬،ِ‫اركَّ ل َّ ٗه ِفیه‬ َّ ‫ فَّ ُی ْنف‬،‫ام‬
َّ ‫ِق ِم ْن ُه فَّ ُی َّب‬ ٍ ‫ِن َّح َّر‬ ْ ‫ب َّع ْب ٌد مَّا ل ًا م‬ ُ ‫َّول َّا َّی ْك ِس‬
‫ار‬
ِ ‫الن‬ َّ ‫ َّول َّا یَّ ْت ُركُ َّخل َّْف َّظ ْه ِر ِه ِا لَّا ک‬،‫ِب ٖه ف َُّیق َّْب َّل ِم ْن ُه‬
َّ ‫َّان َّزا َّد ٗه اِلَّى‬
One who obtains unlawful wealth and uses it (for his needs)
will have no blessings. If he gives in charity (in the way of
Allāh) it will not be accepted. If he dies and leaves it as
inheritance, that (wealth) will become a chain of hell. 113

111 Şaĥīĥ al-Bukhārī, Vol. 4, Pg. 104

112 Sūrah al-Nisā 4:29

113 Musnad Aĥmed, Vol. 6, Pg. 189

85
 Second Issue

Selfishness & Deception Caused by Ignorance

Selfishness and the worship of money runs rampant through the
veins of many people in the era we find ourselves living in.
Wherever we look we find selfishness, regardless if they are
relatives or non-relatives. People only make friends and show
brotherhood and love towards others for their own personal
gain or benefit. As soon as there is no benefit to a person, the
brotherhood and love comes to an end.

Along with selfishness, deception and fraud have also

become very common. Not only do relatives deceive their own
relatives and brothers deceive their own brothers, it has got to
the stage where fathers and sons are deceiving one another. In
short, no one wants to live with honesty and integrity and are
willing to deceive anyone for their personal gain. They are
prepared to sell their faith in order to make a little money and
are willing to ignore the commands of Islām in return for a little
fame.

Both of these evils are a result of ignorance because

people are not aware of the damage they cause in this world and
the Hereafter or the warnings given about these great sins. Even
if they are aware, they are deprived of the light of guidance and
knowledge due to their sins which causes their intellect to be
clouded. Then their foolishness and ignorance does not allow
them to even realise what great sins they are committing and
what a great calamity they are falling into.

Our religion teaches us that we should remain hungry

in order to feed others; that we should withstand difficulties in
order to bring comfort to others and this viewpoint and
mentality has been clarified in many places in the Qur’ān and
aĥādīth. Allāh ‫ ﷻ‬has stated:

‫َواَلَنْوُدِجَيْيِفْمِهِرْوُدُصًةَجاَحۤاَّمِّماْوُتْوُاَو َنْوُرِثْؤُي‬

86
 Second Issue

١ؕ‫ىٰۤلَعْمِهِسُفْنَاَوْوَلَناَكْمِهِبٌةَصاَصَخ‬
And in their breasts do not find any need for what they have
been given, and prefer the migrants above themselves even if
they themselves are in dire need. 114

This verse is being mentioned as a lesson especially for

those who have no desire or passion for generosity. In respect to
the events surrounding the revelation of this verse, the author of
Khazāin al-Irfān says:
It is mentioned in ĥadīth that a hungry person came to the
Prophet ‫ ﷺ‬looking for food. After enquiring from the quarters
of all of the blessed wives, the Prophet ‫ ﷺ‬was informed that
there was no food in any of the homes of the blessed wives. He
then turned to his companions and said, “Allāh will have mercy
on the one who makes this person his guest.” Sayyidunā Abū
Ţalĥa al-Anşārī ؓ stood up and after receiving permission from
the Prophet ‫ ﷺ‬he took the guest to his home. He asked his wife
if they had any food in the house. His wife replied there was
only a small amount of food which had been saved for their
children. Abū Ţalĥa ؓ told his wife to distract the children and
put them to sleep hungry and prepare the food for the guest.
And when the guest sits to eat, go to the lamp and put it out.
This was done so that the guest would not realise that his hosts
were not eating with him as this would embarrass him and he
would then not eat. In this manner they fed the guest and
remained hungry themselves. In the morning Abū Ţalĥa ؓ
went to the Prophet ‫ ﷺ‬who said, “An amazing incident
occurred between such and such last night. Allāh ‫ ﷻ‬is extremely
pleased with them” and then this verse was revealed. 115

114 Sūrah al-Ĥashr 59:9

115 Khazāin al-Irfān

87
 Second Issue

The same message is given in a beautiful manner in

another verse of the Qur’ān in which Allāh ‫ ﷻ‬says:

١ؕ۬‫لَّ ْن ت َّ َّنا لُوا الْبِ َّر َّحتّٰى ت ُ ْن ِفق ُْوا ِممَّا ت ُ ِحب ُْو َّن‬
You can never attain virtue until you spend in Allāh’s
cause the things you love. 116

The bonds of brotherhood established by the Prophet ‫ ﷺ‬after

the migration is an unmatched example of selflessness and
helping others. History has not been able to find anything even
close to that in terms of generosity, sacrifice and brotherhood.

‘Allāma ‘Abd al-Muşţafā A’zmi  writes:

As soon as the Prophet ‫ ﷺ‬said to the Anşār, “As of
today these emigrants (Muhājirūn) are your brothers”, the
relationship became like blood siblings. The Anşār bought all of
their possessions and laid them down before the emigrants and
said, “You are our brothers therefore half of these possessions
are yours and half are ours.” The height of selflessness was when
Sayyidunā Sa’d bin al-Rabī’ al-Anşārī ؓ, who was made the
brother of Sayyidunā ‘Abd al-Raĥmān ibn Awf ؓ, had two
wives and he said to ‘Abd al-Raĥmān ibn Awf, “I have two
wives. I will divorce whichever one you prefer so that you can
marry her.” 117

The above mentioned incidents should be a lesson for

those who are embroiled in selfishness due to their ignorance
and lack of knowledge. They should read them, remove their
ignorance and escape from their evil acts.

116 Sūrah Āl-e-‘Imrān 3:92

117 Abridged from Sīrat al-Muşţafā

88
 Second Issue

In the same way, deception is a disgusting quality which should

never be an attribute of a Muslim. In the blessed aĥādīth, it has
been called an attribute of a hypocrite. The Prophet ‫ ﷺ‬has said:

َّ
َّ ‫ا ْرب َّ ٌع َّم ْن ُك َّن فِ ْی ِه ک‬
‫ َّو َّم ْن ک َّان َّْت فِ ْی ِه َّخ ْصل َّ ٌة ِم ْن ُه َّن ک َّان َّْت‬،‫َّان ُم َّنا فِقًا َّخالِ ًصا‬
،‫ َّواِذَّا َّح َّد َّث كَّذَّ َّب‬،‫ان‬ َّ ‫اوتُم‬
َّ ‫ِن َّخ‬ ْ ‫ اِذَّا‬:‫َّاق َّحتّٰى َّی َّد َّع َّها‬
ِ ‫النف‬
ِ ‫ِن‬ َّ ‫فِ ْی ِہ َّخ ْصل َّ ٌة م‬
‫اص َّم ف ََّّج َّر‬
َّ ‫ َّواِذَّا َّخ‬،‫َّواِذَّا عَّا َّھ َّد غ ََّّد َّر‬
Whoever has the following four (characteristics) will be a
pure hypocrite and whoever has one of them will have one
characteristic of hypocrisy unless and until he gives it up;
when he speaks he lies, when he makes a covenant he is
treacherous, when he makes a promise he breaks it, and
when he argues he is evil and wicked. 118

Additionally in terms of those who deceive, the Prophet ‫ ﷺ‬said:

‫َّم ْن َّغ َّش فَّل َّْی َّس مِن ِ ْي‬

Whoever deceives is not from us. 119

Allāhu Akbar! What a frightening warning has been given by

the Prophet ‫ ﷺ‬to those who deceive and trick others. Therefore
we should not only stay away from these two evil habits, but
from all habits of ignorance and adopt good and praiseworthy
attributes.

Not Being Hospitable

Every person’s provision and sustenance is fixed and he will get
it from wherever it has been pre-determined from. If guests

118 Şaĥīĥ al-Bukhārī, Vol. 1, Pg. 16

119 Şaĥīĥ Muslim, Vol. 1, Pg. 99

89
 Second Issue

come to our home then their sustenance has been written and
determined in our home which is why they have come to our
house. Guests should never be considered a burden. People
today view guests as a great difficulty (May Allāh protect). If a
relative comes to visit us unexpectedly without informing us
and remains for a little while, being hospitable is so difficult for
us it is like the end of the world. This is because we do not realise
the arrival of a guest is a great blessing and favour from Allāh
‫ ﷻ‬and are unaware of the great merits of hosting and being
hospitable to guests. If we did know we would certainly value
and respect our guests and for that reason we will present a few
aĥādīth in order to remove our ignorance on this matter.

In relation to the arrival of guests, the Prophet ‫ ﷺ‬said:

َّ ‫الض ْی ُف عَّلَّى الْق َّْو ِم َّدخ‬

‫ َّواِذَّا َّخ َّرجَّ َّخ َّرجَّ ِب َّم ْغ ِفر ِۃ ذُن ُْو ِب ِه ْم‬،‫َّل ِب ِر ْزقِ ٖہ‬ َّ ‫َّل‬
َّ ‫اِذَّا َّدخ‬
A guest comes with his sustenance; and when he leaves he
becomes a means of forgiveness of the sins of the hosts. 120

And in another ĥadīth the Prophet ‫ ﷺ‬said:

‫ف َّین ْ ِز ُل بِ ِر ْز ِق ٖہ‬ َّ ‫ی اِل َّْي ِه ْم ھَّ ْدیَّ َّة‬ ّٰ

ِ ‫الض ْی‬ ّٰ ‫اِذَّاا َّ َّرادَّ الل ُہ ِبق َّْو ٍم َّخ ْی ًراا َّ ْھ َّد‬
‫َّو یَّ ْرت َّ ِح ُل َّوق َّْد َّغف ََّّر اللّٰ ُہ لِا َّ ْھ ِل ال َّْمن ْ ِز ِل‬
If Allāh wants good for a people, He sends them a gift of a
guest, who comes with his own provision, and leaves with
the sins of the people of the house. 121

Many evils are taking birth in this day and age due to
ignorance and lack of knowledge. People are tainted with sins
such as stealing, looting, robbery, fraud, physical abuse and

120 Kanz al-‘Ummāl, Vol. 9, Pg. 242

121 Ibid.

90
 Second Issue

even murder as a result of ignorance. This is not surprising

because ignorance is such a dangerous disease that it is the root
of all evil and has trapped Muslims in its deception.

This is why Islām has mentioned many merits and

virtues of knowledge. It has not listed the many benefits of
seeking and learning knowledge for no reason. It has done so in
order to highlight the importance of knowledge as well as the
dangers of ignorance. The first revelation also gave a message of
seeking knowledge in order to further highlight how essential
education and knowledge are and how damaging ignorance is.
It is important for us to understand the importance of seeking
and learning knowledge and equip ourselves with the great gift
of knowledge.

Virtues of Knowledge
Knowledge is that glorious light which makes a person shine
and stand out from others. Knowledge is a wealth which gives
a religious scholar a unique status which cannot be equalled.
Through knowledge a scholar is able to resolve every issue and
is able to manoeuvre around every difficulty small and large. He
is able to guard himself from the fake glamour and attraction of
the world and is able to safeguard himself and others from the
punishment of the Hereafter. Although there are numerous
virtues of knowledge, we shall only present a few examples
briefly from the Qur’ān.

Knowledge Grants Elevated Status

The whole world seeks fame today. Some seek fame in worldly
terms, some seek fame in religious terms, some seek fame in
their business and trade dealings, while others seek fame in their
professional field. However, all are negligent of the fact that this

91
 Second Issue

fame is useless. True fame is the fame received from the court of
Allāh ‫ ﷻ‬and through the pleasure of Allāh ‫ﷻ‬. This beneficial
fame has only been placed in knowledge by Allāh ‫ ﷻ‬.

The respect, fame and rank which knowledge grants a

person cannot be given by any other thing. On top of that, this
is respect which will never end and neither does anyone have
the strength to end it. This is because the One who gives respect
and rank due to knowledge is Allāh ‫ ﷻ‬and no one is able to take
away the respect, rank, fame and status which He grants. He
Himself ‫ ﷻ‬has stated:

ٍ ‫ َّو الَّ ِذ ْی َّن ا ُْوتُوا الْ ِعل َّْم َّد َّر ّٰج‬١ۙ‫اّلل الَّ ِذ ْی َّن ا َّّٰم ُن ْوا ِم ْن ُك ْم‬
١ؕ‫ت‬ ُ ّٰ ‫َّی ْرفَّ ِع‬
Allāh will raise the believers among you, and those given
knowledge, to high ranks. 122

In explaining this verse, ‘Abdullāh ibn ‘Abbās ؓ says:

‫ات ف َّْو َّق ال َّ ِذ ْی َّن ا َّّٰم ُن ْوا بِ َّس ْب ِع ِمائَّ ِة دَّ َّر َّج ٍة مَّا ب َّ ْی َّن‬
ٌ ‫لِل ُْعل ََّّما ِء دَّ َّر َّج‬
ٍ َّ‫الد َّر َّج َّت ْی ِن َّخ ْم ُس ِمائَّ ِة ع‬
‫ام‬ َّ
Scholars will be five hundred levels above common
believers in Paradise and the distance between each level
is five hundred years. 123

Foundation of the Ummah

If we look at the state of the Arabs before the arrival of the
Prophet ‫ﷺ‬, it will not take long to realise how much ignorance
they were involved in. Their ignorance was such that the Qur’ān

122 Sūrah al-Mujādilah 58:11

123 Quwwat al-Qulūb, Vol 1, Pg. 241

92
 Second Issue

refers to them in many places as ‘illiterate.’ It was among such

people that the final Prophet of Allāh ‫ ﷺ‬was sent. In order to
train and guide such people, the first command given through
revelation was to educate them. Other commands, such as not
to worship idols etc. were also important, but the first command
was the invitation to seek knowledge. We can understand the
importance and excellence of knowledge from this. In the first
verses revealed to the Prophet ‫ﷺ‬, Allāh ‫ ﷻ‬says:

ْ ‫ان م‬
۰۰۲ۙ‫ِن عَّل َّ ٍق‬ ْ ‫ك ال َّ ِذ‬
َّ ‫ َّخل َّ َّق ا ل ْ ِان َّْس‬۰۰۱ۙ‫ي َّخل َّ َّق‬ ْ ‫اِق َّْرا ْ ِب‬
َّ ‫اس ِم َّر ِب‬
ْ ‫الَّ ِذ‬۰۰۳ۙ‫ك ا لْا َّ ك َّْر ُم‬
۰۰۴ۙ‫ي عَّل َّ َّم ِبا لْ َّقل َِّم‬ َّ ُ ‫اِق َّْرا ْ َّو َّرب‬
Read with the name of your Lord Who created. Created man
from a clot. Read, and your Lord only is the most Beneficent.
The One Who taught to write with the pen. 124

One of the points worth noting in these verses is that the only
knowledge which will grant respect and merit is that which is
gained with the Name of Allāh ‫ﷻ‬. The chapter does not begin
with ‘‫( ’ْاَرْقِا‬Read), rather it begins with ‘‫( ’ْاَرْقِاِمْساِبَكِّبَرْيِذَّلاَقَلَخ‬Read
with the name of your Lord Who created), which is a clear
indication that it is not possible to attain the light of knowledge
without closeness to Allāh ‫ﷻ‬.

Rank and Honour of Scholars

Every person desires to be included amongst honourable and
respected people. At the very least that they are mentioned with
respected people. However, it is a great honour for scholars that
because of their knowledge, Allāh ‫ ﷻ‬mentions them along with
angels in the Qur’ān and says:

124 Sūrah al-‘Alaq 96:1-4

93
 Second Issue

١ؕ‫ َّو ال َّْمل ّٰ ٰٓ ِى َّك ُة َّو اُو ل ُوا الْ ِعل ِْم ق َِّٓاى ًما ِبا لْ ِق ْس ِط‬١ۙ‫اّلل ا َّنَّ ٗه ل َّا اِل ّٰ َّه اِ لَّا ُھ َّو‬
ُ ّٰ ‫شَّ ِه َّد‬
۰۰۱۸ۙ‫ل َّا اِل ّٰ َّه اِ لَّا ھُ َّو ا ل َّْع ِز ْی ُز ال َّْح ِك ْی ُم‬
Allāh has given witness that there is none worthy of worship
(God) except Him – and the angels and the scholars also give
witness, established with justice (with truth) – there is no
God except Him, the Almighty, the Wise. 125

In commentating on this verse, ‘Allāma Abū Ĥafş al-Damishqī

writes:
This verse guides us to the fact that knowledge is the greatest
favour and that scholars have an exalted rank amongst the
Ummah. If anyone had a higher rank than the scholars then
Allāh ‫ ﷻ‬would certainly have included them along with Him
and His angels, just as he included the scholars. Also, Allāh ‫ﷻ‬
commanded His Prophet ‫ ﷺ‬by saying, “O beloved! Supplicate
and say, ‘O Allāh, increase me in knowledge.’” If there was a
blessing and favour greater than knowledge then Allāh ‫ﷻ‬
would have commanded the Prophet ‫ ﷺ‬to ask for an increase
in that. The Prophet ‫ ﷺ‬has said, “Knowledge is the inheritance
of the Prophets” and also said, “Scholars are the guardians over
the creations of Allāh ‫ﷻ‬.” 126

It says in Quwwat al-Qulūb:

ُ ‫اس م ِْن َّدر َّج ِة‬

‫الن ُب َّو ِۃ ا َّ ْھ ُل الْ ِعل ِْم َّوا َّ ْھ ُل الْ ِج َّها ِد ۔اَّمَّا ا َّ ْھ ُل الْ ِعل ِْم‬ َّ َّ ‫اَّق َّْر ُب‬
ِ ‫الن‬
‫الر ُس ُل‬ُ ‫اجا َّء ْت ِب ِہ‬ َّ ‫اس عَّلّٰى َّم‬ َّ ‫الن‬ َّ ‫ف ََّّدلُوا‬
The closest in rank to Prophets is the rank of scholars and those

125 Sūrah Āl-e-‘Imrān 3:18

126 Al Lubāb Fī ‘Ulūm al-Kitāb, Vol 5, Pg. 95

94
 Second Issue

who fight in the way of Allāh. As far as scholars are concerned,

their rank is exalted because they guide people towards the
path taught by the Prophets. 127

Knowledge Has the Highest Rank

Allāh ‫ ﷻ‬mentions in a verse of the Qur’ān:

‫ قَّا ل ُْوا اَّنّٰى َّی ُك ْو ُن‬١ؕ‫ث ل َّ ُك ْم َّطا ل ُْو َّت َّم ِلكًا‬ َّ ّٰ ‫َّو قَّا َّل لَّ ُه ْم ن َِّبي ُُه ْم اِ َّن‬
َّ ‫اّلل ق َّْد ب َّ َّع‬
١ؕ‫ال‬
ِ ‫ِن ال َّْم‬ َّ ‫ْك عَّل َّْی َّنا َّو نَّ ْح ُن ا ََّّح ُق ِبا ل ُْمل ِْك ِم ْن ُه َّو ل َّْم ُی ْؤ َّت َّس َّع ًة م‬
ُ ‫ل َّ ُه ال ُْمل‬
١ؕ‫ادهٗ ب َّ ْس َّط ًة فِي الْ ِعل ِْم َّو الْ ِج ْس ِم‬
َّ ‫اص َّطفّٰى ُه َّعل َّْی ُك ْم َّو َّز‬ َّ ّٰ ‫قَّا َّل اِ َّن‬
ْ ‫اّلل‬
And their Prophet said to them, “Indeed Allāh has sent Ţālūt
(Saul) as your king”; they said, “Why should he have kingship
over us whereas we deserve the kingship more than he, and
nor has he been given enough wealth?” He said, “Indeed
Allāh has chosen him above you, and has bestowed him
with vast knowledge and physique.” 128

In the commentary of this verse, it is mentioned in Khazāin al-

Irfān that wealth or lineage do not determine kingship, rather
knowledge and strength are determining factors in choosing a
leader. At that time Ţālūt (Saul) possessed the most knowledge
and was the strongest and most powerful amongst the Banī
Isrāīl. 129

The aforementioned verse and its commentary make it

clear that regardless of how much wealth and influence a person
may have, it is all weak compared to the power and might of

127 Quwwat al-Qulūb, Vol 1, Pg. 241

128 Sūrah al-Baqarah 2:247

129 Khazāin al-Irfān

95
 Second Issue

knowledge, which is such a bright light that all other things are
dim in comparison to it. The verses mentioned over the previous
few pages should have made us realise the virtues and
importance of knowledge and how essential it is for us to seek
and learn knowledge. We have also seen how knowledge grants
scholars great respect and elevated ranks. In the same way, the
importance, merits and rank of knowledge has been mentioned
in many places in the blessed aĥādīth of the Prophet ‫ ﷺ‬and we
shall briefly mention some of them.

Knowledge is a Friend, a Supporter and is Light

Every person is in search of a friend and supporter in this world
who can share in his happiness and grief, can help during times
of difficulties and be with him at all times; up to the point that
he does not leave his side in the grave, on the Day of
Resurrection and until he enters Paradise. If there is such a
friend then that friend is knowledge which will accompany a
person at every stage of his life, death and even in the grave and
Hereafter. Allāh’s ‫ ﷻ‬beloved Prophet, Sayyidunā Rasūlullāh ‫ﷺ‬
said:

ِ ‫ فَّاِ َّن ا لْ ِعل َّْم َّخ ِل ْی ُل ال ُْم ْوم‬،‫ک بِا لْ ِعل ِْم‬
‫ِن‬ َّ ‫عَّل َّْی‬
Seek knowledge for it is the intimate friend of a believer. 130

In another ĥadīth, the Prophet ‫ ﷺ‬said:

َّ ‫ات ا ل َّْعا لِ ُم َّص َّو َّر اللّٰ ُہ ل َّ ٗہ عِل َّْم ٗہ فِىْ قَّ ْب ِر ٖہ ف َُّی ْون ِ ُس ٗہ اِلّٰى َّی ْو ِم الْ ِق َّی‬
‫ام ِة‬ َّ ‫اِذَّا َّم‬
‫ام ا لْا َّْر ِض‬ ُ
َّ ‫َّو َّی ْد َّرا َّع ْن ُہ َّھ َّو‬
When a scholar dies, Allāh turns his knowledge into a
beautiful form in his grave (which comforts him in his

130 Kanz al-‘Ummāl, Vol. 10, Pg. 144

96
 Second Issue

grave until the Day of Judgement). And Allāh keeps the ants,
insects and other animal away from him (meaning his body
is safeguarded). 131

In yet another ĥadīth, the Prophet ‫ ﷺ‬said that Allāh ‫ ﷻ‬revealed

to Sayyidunā Mūsā ؓ to tell each person of his nation:

‫اس فَّاِن ِىْ ُم َّن ِو ٌر لِ ُم َّعلِ ِم ا لْ ِعل ِْم َّو ُم َّت َّعلِ ِم ٖہ ق ُُب ْو َّرھُ ْم‬ َّ ‫ت َّ َّعل َّ ِم الْ َّخ ْی َّر َّو عَّلِ ْم ُہ‬
َّ ‫الن‬
‫َّحتّٰى ل َّا ي َّ ْس َّت ْو َّح ُش ْوا ل َِّمكَّا ِن ِه ْم‬
Learn religious knowledge and teach it to others.
Verily I illuminate the graves of those who learn and
teach religious knowledge so that they do not panic
or worry in their abode (grave). 132

Inheritance of the Prophets

The Prophets are very exalted and blessed personalities and all
the things which they grant are also exalted and blessed. What
then can be said about a gift that is granted by all of the Prophets
including the leader of Prophets, Sayyidunā Muĥammad
Rasūlullāh ‫ ?ﷺ‬That gift is knowledge just as has been stated by
the Prophet ‫ﷺ‬, who said:

ْ‫اث الاَّنْ ِب َّیا ِء ق َّْبل ِى‬

ُ ‫ا َّلْ ِعل ُْم ِم ْی َّراثِىْ َّو ِم ْی َّر‬
Knowledge is my inheritance and the inheritance of
all of the Prophets before me. 133

The same subject is mentioned in another ĥadīth in the following

manner:

131 Sharĥ al-Şudūr, Vol. 1, Pg. 159

132 Sharĥ al-Şudūr, Vol. 1, Pg. 159

133 Kanz al-‘Ummāl, Vol. 10, Pg. 133

97
 Second Issue

،‫ارا َّول َّا ِد ْر َّھ ًما‬ً ‫ َّواِ َّن ا لْا َّ ْن ِب َّیا َّء ل َّْم ُی َّو ِرث ُ ْوا ِدی َّن‬،ِ‫اِ َّن ال ُْعل ََّّما َّء ُھ ْم َّو َّرث َّ ُة ا لْا َّ ْن ِب َّیاء‬
‫ ف ََّّم ْن ا َّ َّخذَّ هٗ ا َّ َّخذَّ ِب َّح ٍظ َّوافِ ٍر‬،‫َّو ل َّ ِك َّن ُه ْم َّو َّرثُوا الْ ِعل َّْم‬
Indeed, the scholars are the inheritors of the Prophets,
for the Prophets do not leave behind a dinar or a dirham
for inheritance, but rather, they leave behind knowledge.
So whoever takes hold of it, has acquired a large
share (of inheritance). 134

Power of Knowledge
True power is that with which a person can overpower and
defeat his true enemy Shayţān. The weapon which can give this
power to a person is called knowledge. The Prophet ‫ ﷺ‬has said:

َّ
ْ ‫َّما م ِْن شَّی ْ ٍئ اق َّْط ُع لِ َّظ ْه ِر اِ بْلِ ْی َّس م‬
‫ِن عَّا ل ٍِم َّی ْخ ُرجُ فِى ق َِّب ْیل َّ ٍة‬
The scholar of a tribe is the one who damages the back of
Iblīs the most. 135

Knowledge is such a powerful weapon that one who

adopts it causes the greatest damage to Shayţān and it is obvious
that whatever damages Shayţān the most will be the best and
most beneficial thing for us.

Knowledge Protects From Tribulations

Knowledge is that great favour from Allāh ‫ ﷻ‬which will protect
humans from the trials close to the Day of Judgement. It will
protect a person during such times when most people will be

134 Jāmi’ Bayān al-‘Ilm wa Fadlih, Vol. 1, Pg. 160

135 Kanz al-‘Ummāl, Vol. 10, Pg. 148

98
 Second Issue

lost and misguided but a scholar will be safeguarded by his

knowledge. The Prophet ‫ ﷺ‬has said:

ٖ‫اِ َّن الْ ِف ْت َّن َّة ت َّ ِجیْئ ُ فَّ َّت ْن ِس ُف الْ ِع َّبا َّد ن َّْسفًا َّو َّی ْن ُجو ال َّْعا ل ُِم ِم ْن َّها ِب ِعلْ ِمه‬
Verily trials will come and will scatter people but a scholar
will be safeguarded by his knowledge. 136

Reward for Merely Learning Knowledge

The beloved Prophet ‫ ﷺ‬said:

،‫ِن اِذَّا ت َّ َّعل َّ َّم بَّا بًا ِم َّن الْ ِعل ِْم َّع ِم َّل ِب ٖہ ا َّ ْو ل َّْم َّی ْع َّم ْل ِب ٖہ‬
َّ ‫اِ َّن ال ُْم ْوم‬
‫َّان اَّف َّْض َّل م ِْن ا َّ ْن ي َُّصل ِى َّ ا َّل َّْف َّرک َّْع ٍة ت ََّّط ُوعًا‬
َّ ‫ک‬
Verily when a believer learns a single chapter of knowledge,
then regardless of whether he acts upon that knowledge or
not, but (attaining that one chapter of knowledge) is better
for him than performing one thousand rak’at of prayer. 137

We realise what an everlasting and honourable blessing

knowledge is in that just learning it grants such merits and
favours. Imagine then what favours would be given to a person
who learns knowledge and then acts upon it? We are not even
able to imagine that.

Just as we can see the importance and value of

knowledge from the Qur’ān and aĥādīth, it is also highlighted
in the words and writings of our pious predecessors and we
shall therefore present some of them.

136 Ĥilyat al-Awliyā, Vol. 8, Pg. 41

137 Kanz al-‘Ummāl, Vol. 10, Pg. 146

99
 Second Issue

Better Than Worshipping All Night

Knowledge is such a great wealth that pondering on and
reflecting on it is better than worshipping all night. Everyone is
aware of how difficult it is to spend the whole night in worship.
However, knowledge is so exalted that if a person seeks
knowledge for a small portion of the night, it is better and more
rewarded than spending the whole night in (voluntary)
worship. Sayyidunā ‘Abdullāh ibn ‘Abbās ؓ said:

ْ ‫ب اِلَّى َّ م‬
‫ِن اِ ْح َّیا ِئ َّها‬ َّ ‫تَّذَّ ا ک ُُر ا لْ ِعل ِْم ب َّ ْع‬
ُ ‫ض ل َّْیل َّ ٍة ا َّ َّح‬
Pondering on knowledge for a portion of the night is better than
staying awake all night in my opinion. 138

True Goodness of the World

Goodness means many different things according to different
viewpoints. For some people accumulating lots of wealth and
assets is goodness, for some hoarding wealth for future
generations is goodness and for some building many large
mansions is goodness. However, what is true goodness? In
relation to this Sayyidunā Imām al-Ĥasan mentions what the
ُ ‫’ربَّ َّنا ّٰا تِ َّنا فِي‬
word ‘‫ ’ َّح َّس َّن ًة‬means in the verse ‘‫الدن َّْیا َّح َّس َّن ًة َّو فِي ا لْاّٰخ َِّرۃِ َّح َّس َّن ًة‬ َّ
and he says:
ُ ‫اِ َّن ال َّْح َّس َّن َّة فِي‬
‫الدنْ َّیا هِيَّ الْ ِعل ُْم َّوالْ ِع َّبا َّدۃُ َّو فِي ا لْاّٰخ َِّر ِۃ هِيَّ ال َّْج َّن ُة‬
Verily goodness in the world is knowledge and worship and goodness
in the Hereafter is Paradise. 139

138 Iĥyā al-Ulūm, Vol. 1, Pg. 8

139 Iĥyā al-Ulūm, Vol. 1, Pg. 8

100
 Second Issue

Blessings of One Gathering of Knowledge

Knowledge is such a precious treasure that attending a single
gathering of knowledge is compensation for attending seventy
gatherings of pastime and amusement. Sayyidunā ‘Atā ؓ says:

‫له ِو‬َّ َّ ‫َّم ْج ِل ُس عِل ٍْم ُی َّک َّفر سب ِع ْی َّن َّم ْجلِسا م‬
ْ ‫ِن ال‬ ً ْ َّ ُ
One gathering of knowledge is compensation for seventy
gatherings of pastime and amusement. 140

Knowledge is Jihād
The importance of Jihād (fighting in the way of Allāh ‫ )ﷻ‬is not
lost on anyone. When an Islamic warrior enters into a battlefield
he does not know whether he will return home or not. However,
knowledge is such a wealth that its rank and status is similar to
a dangerous and difficult task like Jihād. Companion of the
Prophet Sayyidunā Abū al-Dardā ؓ says:

‫ص فِىْ َّرا ْ ِی ٖہ‬

َّ ‫َّم ْن َّراّٰی ا َّ َّن الْ َّغ ْد َّو اِل َّ ّٰى َّطل َِّب ا لْ ِعل ِْم ل َّْی َّس ِب ِج َّها ٍد فَّق َّْدنَّ َّق‬
َّ ‫َّو َّع ْقلِ ٖہ ف َِّض ْیل َّ ُة‬
‫الت ْعلِ ْی ِم‬
One who thinks that leaving to seek religious knowledge
is not Jihād does not understand the value and
importance of knowledge. 141

Death of a Scholar

140 Ibid.

141 Ibid.

101
 Second Issue

The value, rank and status of a scholar can be understood from

this statement of Sayyidunā ‘Umar who said:

َّ ‫اب ٍد قَّائ ِِم الل َّ ْی ِل َّصائ ِِم‬

ِ ‫الن َّه‬
‫ار‬ ِ ‫َّم ْو ُت ا َّل‬
ِ َّ‫ْف ع‬
‫اّلل َّو َّح َّرا ِم ٖہ‬ ِ ‫ا َّ ْھ َّو ُن م ِْن م َّْو ِت عَّا ل ٍِم َّب ِص ْی ٍر ِب َّحل‬
ِ ّٰ ‫َّال‬
The death of thousands of worshippers who stay awake
all night is nothing compared to the death of a single
scholar who knows what has been declared lawful
and unlawful by Allāh ‫ﷻ‬. 142

Every word of this statement clearly and loudly announces the

excellence and value of knowledge, and then…

Seeking Knowledge Emphasised

It is due to all these merits and virtues that the Prophet ‫ﷺ‬
encouraged and emphasised focusing on knowledge in many
aĥādīth. We shall end this topic with one ĥadīth in which the
Prophet ‫ ﷺ‬said:

‫ت َّخ ُر َّب فَّ َّت َّعل َّ ُم ْوا َّوعَّ ِل ُم ْوا َّوتَّف ََّّق ُه ْوا‬ َّ
َّ ‫قَّل ٌْب ل ْی َّس ِف ْی ِہ شَّیْئ ٌ م‬
ٍ ‫ِن ال ِْحک َّْم ِة کَّب َّ ْی‬
‫ فَّ ِا َّن الل َّہ ل َّا َّی ْعذُ ُر عَّلَّى الْ َّج ْه ِل‬،‫َّول َّا ت َّ ُم ْوت ُ ْوا ُجهَّا ل ًا‬
A heart which contains no words of wisdom is like a
deserted house, therefore learn knowledge and teach
others and do not die ignorant, because Allāh will not
accept ignorance as an excuse. 143

It is therefore necessary for us to obtain religious knowledge and

move away from the trial of ignorance. If we save ourselves from

142 Iĥyā al-Ulūm, Vol. 1, Pg. 8

143 Kanz al-‘Ummāl, Vol. 10, Pg. 147

102
 Second Issue

this then not only will we be protected from its damaging effects,
Allāh ‫ ﷻ‬willing we will also benefit from its blessings.

May Allāh ‫ ﷻ‬protect us all from ignorance and illiteracy

and grant us beneficial knowledge which we act upon and make
us successful in both worlds, Āmīn.

103
 Third Issue

Third Issue
Obscenity

It is a natural instinct of humans to want to live in a pure and

peaceful society. It is the desire of every intelligent person that
his children and family are safeguarded from indecency and
obscenity because purity and chastity are very much a part of
human nature.

Our communities and societies should be strongholds of

modesty and shame. However, if we look around us we will see
that instead of modesty and shame, it is shamelessness which is
common in our societies. Shayţān has been busy in this task from
day one but was not as successful in previous generations.
However, he and his helpers have become quite successful
nowadays. Allāh ‫ ﷻ‬says in the Qur’ān:

ُ ‫ا ِ نَّ َّما َّیاْ ُم ُرك ُْم ِب‬

‫الس ْٰٓو ِء َّو ا لْ َّف ْح َّشٓا ِء‬
For he will only instruct you towards the evil
and the shameful. 144

It is the job of Shayţān to invite people towards evil, disbelief,

polytheism, false beliefs, calling lawful things unlawful and
calling unlawful things lawful; to invite towards lying,
backbiting, gossip, breaking promises, slander, arguments,
jealousy, hatred, animosity, pride, arrogance, hatred, fights,
pointless debates, scorn, false accusations and all such unlawful
and forbidden actions. In the same way, inviting towards
shameless acts like singing, musical instruments, movies,
dramas, dancing, obscene talk, indecent conversations,
unlawful relations, lustful looks, unlawful touching and kissing
etc. is the job of Shayţān. This is why time and again the Qur’ān

144 Sūrah al-Baqarah 2:169

104
 Third Issue

has commanded us to protect ourselves from the deception of

Shayţān. Allāh ‫ ﷻ‬says:

‫ َّو َّم ْن یَّتَّ ِب ْع‬١ؕ‫لش ْي ّٰط ِن‬ َّ ‫ّٰیاَّيُها ال َّ ِذ ْی َّن ا َّّٰم ُنوا ل َّا تَّتَّ ِب ُعوا ُخ ُطو ِت ا‬
ّٰ ْ ْ َّ
َّ ‫ُخ ُطو ِت ا‬
١ؕ‫لش ْي ّٰط ِن فَّ ِا نَّ ٗه َّیاْ ُم ُر ِبا لْ َّف ْح َّشٓا ِء َّو ال ُْم ْن َّك ِر‬ ّٰ
O People who Believe! Do not follow the footsteps of the
devil; and whoever follows the footsteps of the devil – so he
will only bid the indecent and the evil. 145

Definition of Obscenity
The definition of obscenity (Faĥāsī) and shamelessness is those
acts done for unlawful sensual or bodily pleasure, or exposing
parts of the body or carrying out certain actions in front of
people in order to arouse people’s passions or give them sexual
pleasure. On the basis of the evils of these acts, Allāh ‫ ﷻ‬has
forbidden to even go close to them and has stated:

١ۚ‫َّو ل َّا تَّق َّْربُوا الْف ََّّوا ِح َّش َّما َّظ َّه َّر ِم ْن َّها َّو َّما َّب َّط َّن‬
And do not approach lewd things, the open
among them or concealed. 146

In another verse, Allāh ‫ ﷻ‬says:

‫قُ ْل ا ِ نَّ َّما َّح َّر َّم َّرب ِ َّي ا لْف ََّّوا ِح َّش َّما َّظ َّه َّر ِم ْن َّها َّو َّما َّب َّط َّن‬
Say, “My Lord has forbidden the indecencies,
the apparent among them and the hidden.” 147

145 Sūrah al-Nūr 24:21

146 Sūrah al-An’ām 6:151

147 Sūrah al-A’rāf 7:33

105
 Third Issue

In these verses, approaching both apparent and hidden

indecencies have been forbidden because if a person avoids the
apparent but does not avoid the hidden, he is merely avoiding
the apparent to show people and to avoid their bad opinion of
him. The true reason for avoiding sins should be fear of Allāh ‫ﷻ‬
and only one who avoids sins out of fear of Allāh ‫ ﷻ‬obtains
rewards and the pleasure of Allāh ‫ﷻ‬.

We realise from this that being pious in public and

sinning in private is not piety, rather it is show and pretence.
Piety is to always have fear of Allāh ‫ ﷻ‬outwardly and inwardly
at all times in the heart and mind. Those who are pious in front
of people and sin in private will have a very difficult time on the
Day of Resurrection.

Sayyidunā ‘Adī ibn Ĥātim ؓ narrates that the Prophet ‫ ﷺ‬said:

On the Day of Resurrection the order will be given to take some
people towards Paradise. When they are close to Paradise and
smell its fragrance and see its palaces and the favours Allāh ‫ﷻ‬
has prepared for its inhabitants, a voice will call out, ‘Take them
back from Paradise for there is no share of Paradise for them.’
(Upon hearing the voice) they will return with such great regret
that no one before them will have felt that kind of regret. They
will then say, ‘O Lord ‫ !ﷻ‬It would have been easier upon us if
You had thrown us into the fire before showing us Your reward
and what You have prepared for Your friends and pious souls.’
Allāh ‫ ﷻ‬will say, ‘I did this intentionally (and the reason for that
is) when you were alone you would commit grave sins and
declare war on Me and when you would meet the people you
would meet them with humility and humbleness. You would
show people a side of you which you did not have for Me. You
feared the people but did not fear Me. You respected people but
did not respect Me. You would not commit evil because of the
people but you never left evil for Me. Today, along with

106
 Third Issue

depriving you of My reward, you will taste the wrath of My

punishment also.’ 148

Obscenity Condemned in Aĥādīth

Sayyidunā ‘Abdullāh ibn Mas’ūd ؓ narrates that the Prophet
‫ ﷺ‬said:

َّ َّ ‫ل َّْی َّس ا َّ َّح ٌد ا َّ َّح‬

َّ ‫ م ِْن ا ْج ِل ّٰذ ل‬،ِ‫ِن اهلل‬
،‫ِك َّم َّدحَّ نَّف َّْس ُه‬ َّ ‫ب ِإل َّْی ِه ال َّْم ْدحُ م‬
‫ِك َّح َّر َّم الْف ََّّوا ِح َّش‬ َّ َّ َّ
َّ ‫هلل م ِْن ا ْج ِل ّٰذ ل‬ َّ ‫َّو ل َّْی َّس ا َّح ٌد اغْ َّی َّر م‬
ِ ‫ِن ا‬
No one loves to be praised more than Allāh does, which is
why He has praised Himself, and no one has a greater sense
of honour than Allāh, which is why He has prohibited
obscenities and abominable acts. 149

In one ĥadīth obscenity has been called tyranny. Sayyidunā Abū

Hurairah ؓ narrates that the Prophet ‫ ﷺ‬said:

َّ ‫ان فِي ال َّْج َّن ِة َّوال َّْبذَّ ا ُء م‬

‫ِن ا ل َّْجفَّا ِء َّوا ل َّْجفَّا ُء فِي‬ ُ ‫ان َّوا ل ْ ِا ْی َّم‬ َّ ‫ا َّل َّْح َّیا ُء م‬
ِ ‫ِن ا ل ْ ِا ْی َّم‬
‫ار‬ َّ
ِ ‫الن‬
Modesty is part of faith and faith is in Paradise. Obscenity is
part of tyranny and tyranny is in Hellfire. 150

Sayyidunā Jābir bin Samurah ؓ narrates that he was with his

father and Sayyidunā Abū Umāmah in the presence of the
Prophet ‫ ﷺ‬when he said:

148 Al-Mu’jam al-Awsaţ, Vol. 5, Pg. 335

149 Şaĥīĥ Muslim, Vol. 4, Pg. 2113

150 Sunan Tirmidhī, Vol. 3, Pg. 433

107
 Third Issue

‫َّام ف ِ ْي َّش ْي ٍء‬

ِ ‫ِن ا ل ْ ِا ْسل‬ َّ ‫إ َّن الْ ُف ْح َّش وا‬
َّ ‫لت َّف ُح َّش ل َّْی َّسا م‬ َّ ِ
Unintentional and intentional obscenity have
nothing to do with Islam. 151

Similarly, in order to avoid all forms of obscenity the Prophet ‫ﷺ‬

said:
‫َّان ال َّْح َّیا ُء فِي َّش ْي ٍء ق َُّط اِ لَّا َّزا نَّ ٗه‬
َّ ‫ َّول َّا ک‬،‫َّان الْ ُف ْح ُش فِي َّش ْي ٍء ق َُّط اِ لَّا َّشانَّ ٗه‬
َّ ‫َّما ک‬
Obscenity and indecency leaves everything tainted and
decency leaves everything beautified. 152

Foresight of the Prophet ‫ﷺ‬

The communicator of unseen news ‫ ﷺ‬said:

َّ ‫السا َّع ُة َّحتّٰى َّي ْظ َّه َّر الْ ُف ْح ُش َّو‬

‫التفَّا ُح ُش‬ َّ ‫َّول َّا تَّق ُْو ُم‬
The hour (Day of Judgement) will not be established until
obscenity does not become common. 153

We are seeing this foresight given by the Prophet ‫ ﷺ‬in front of

our very eyes. Along with the modern means of communication
and pornographic channels, the electronic and print media are
also participants in the disgusting explosion of obscenity and
indecency. The ĥadīth is indicating that the means of obscenity
will increase, such as adult channels, film industry, magazines
and organisations which will help to make obscenity common.
Those who are associated with such channels or organisations
should take heed from this foresight of the Prophet ‫ﷺ‬.

151 Al-Mu’jam al-Kabīr, Vol. 2, Pg. 256

152 Sunan Ibn Mājah, Vol. 2, Pg. 1400

153 Musnad Aĥmed, Vol. 19, Pg. 386

108
 Third Issue

The words of the ĥadīth tells us that obscenity will be

visible, overwhelming and common. Therefore, we see that
things that spread obscenity like nude pictures, explicit words,
indecent poetry and such are fearlessly displayed or written and
those who try and stop these things feel embarrassed.

The words ‘‫ ’ا َّلْ ُف ْح ُش‬and ‘‫ ’ا َّلتَّ َّف ُح ُش‬are used in the ĥadīth. ‘‫’ا َّلْ ُف ْح ُش‬
refers to indecency which one may encounter by accident or
unintentionally. For example, seeing a large signboard while
walking or driving with an indecent picture on it, any indecent
words or songs heard by accident, hearing indecent words if two
people are arguing or fighting etc. These are all examples of
‘‫’ا َّلْ ُف ْح ُش‬.

However, if a person intentionally keeps a record of

those things and looks or listens to them repeatedly, looks at
magazines in order to see pictures of (impermissible) women,
makes an album of indecent words or music and listens to it at
home or in the car, takes pictures of himself/herself in different
provocative poses and publishes them etc., this is known in
َّ ‫ – ’ا‬meaning those indecent acts which are done
Arabic as ‘‫َّلت َّف ُح ُش‬
intentionally and not by accident.

The foresight given by the Prophet ‫ ﷺ‬was in order for

the Ummah to become aware and for them to safeguard
themselves when obscenity and indecency become common.

Kinds and Visible Examples of Obscenity

The most obvious and worst form of obscenity is adultery. This
is why Allāh ‫ ﷻ‬says in the Qur’ān:

۰۰۳۲‫ َّو َّسٓا َّء َّس ِب ْیل ًا‬١ؕ‫ش ًة‬ َّ ‫الزن ّٰى اِ نَّ ٗه ک‬
َّ ‫َّان فَّا ِح‬ ِ ‫َّو ل َّا تَّق َّْربُوا‬

109
 Third Issue

And do not approach adultery – it is indeed a shameful deed;

and a very evil way. 154

In this verse adultery has been called a shameless act

and the command is given to not merely refrain from adultery,
rather the command is given to not even approach it.

The explanation of this is found in those aĥādīth of the

Prophet ‫ ﷺ‬in which he said adultery is not only the physical act
which occurs. Rather, this is the final stage of adultery. Other
parts of the body are accessories in the initial stages of adultery
and are also full participants in this evil act. In other words, all
the acts they commit are also shameless and obscene. Like
thinking about obscenity with the brain, planning obscene acts,
speaking about them with the tongue, looking at obscene things
with the eyes, listening to obscene words with the ears and using
the hands and feet to go towards obscenity etc. In order to
safeguard ourselves from these things it is necessary to have
knowledge of them. We shall therefore mention some of them.

Obscenity with the Tongue

One time the Prophet ‫ ﷺ‬was with Sayyidatunā ‘Āisha Şiddīqa
Ǻ َّ ‫َّام عَّل َّْی‬
when a group of Jews came by. Instead of saying ‘‫ک‬ ُ ‫لسل‬َّ َّ ‫’ا‬
(Peace be on you) they said ‘‫َّاس ِم‬
ِ ‫ك َّیا ابَّا الق‬
َّ ‫ام عَّل َّْی‬
ُ ‫َّلس‬
َّ ‫ ’ا‬which means ‘May
you perish O Abū al-Qāsim’ (Ma’ādh Allāh). The Prophet ‫ﷺ‬
replied, ‘‫( ’ َّوعَّل َّْی ُک ْم‬And you also). The words of the Jews were very
harsh and Sayyidatunā ‘Āisha Ǻ could not control herself and
said, ‘‫ام‬ َّ ‫ام و‬ َّ ‫( ’ َّوعَّل َّْی ُک ُم‬May you perish and be condemned). The
ُ ‫الذ‬ َّ ُ ‫الس‬

154 Sūrah Banī Isrā’īl 17:32

110
 Third Issue

Prophet ‫ ﷺ‬said, ‘‫( ’ َّیا عَّائ َِّش َّة ل َّا ت َّ ُک ْونِىْ فَّا ِح َّش ًة‬O ‘Āisha, do not take part in
obscenity).
Then the Prophet ‫ ﷺ‬said:

َّ ‫ب ا ْل ُف ْح َّش َّول َّا ا‬

‫لت َّف ُح َّش‬ ُ ‫هلل َّع َّز َّو َّج َّل ل َّا ُی ِح‬ َّ
َّ ‫إن ا‬
Verily Allāh does not like obscenity whether that is
intentional or unintentional. 155

This means that even if a person is in the right, he should refrain

from indecent or obscene talk. This ĥadīth makes it clear that
swearing at someone or verbally abusing them is included in
indecent and obscene talk. The Prophet ‫ ﷺ‬has said:

ِ ‫َّان َّول َّا اللَّع‬

‫َّان َّول َّا الْفَّا ِح ِش َّول َّا ال َّْب ِذي ِء‬ ُ ‫ل َّْی َّس ال ُْم ْوم‬
َّ ‫ِن ِب‬
ِ ‫الطع‬
The believer does not insult others, does not curse others, is
not vulgar, and is not shameless. 156

Using the tongue incorrectly is the root of evil and sin which is
why the Prophet ‫ ﷺ‬said:

‫َّم ْن ي َّْض َّم ْن لِىْ َّما ب َّ ْی َّن ل َّْح َّی ْی ِه َّو َّما ب َّ ْی َّن ِر ْجل َّْی ِه ا َّ ْض َّم ْن ل َّ ُه ال َّْج َّن َّة‬
Whoever can guarantee (the chastity of) what is between his
two jaw-bones and what is between his two legs (i.e. his
tongue and his private parts), I guarantee Paradise for him. 157

This is why the Qur’ān has condemned lying, backbiting, gossip

and spreading rumours. In aĥādīth married people have been
told not to share details of their personal relationship with

155 Şaĥīĥ Muslim, Vol. 4, Pg. 1707

156 Sunan Tirmidhī, Vol. 4, Pg. 35

157 Şaĥīĥ al-Bukhārī, Vol. 8, Pg. 100

111
 Third Issue

others. The Qur’ān has warned people who spread obscene and
indecent talk about punishment in this world and the Hereafter:

ٌ َّ‫اِ َّن ال َّ ِذ ْی َّن ُی ِحب ُْو َّن ا َّ ْن ت َِّش ْی َّع الْفَّا ِح َّش ُة فِي الَّ ِذ ْی َّن ا َّّٰم ُن ْوا لَّ ُه ْم َّعذ‬
‫ فِي‬١ۙ‫اب ا َّل ِْی ٌم‬
۰۰۱۹‫اّلل َّی ْعل َُّم َّو ا َّنْ ُت ْم ل َّا ت َّ ْعل َُّم ْو َّن‬ ُ
ُ ّٰ ‫ َّو‬١ؕ‫الدنْ َّیا َّو ا لْاّٰخ َِّر ِۃ‬
Indeed those who wish that slander should spread among the
Muslims – for them is a painful punishment in this world and
in the Hereafter; and Allāh knows, and you do not know. 158

We also learn from this verse that lying, spreading false

news, character assassination, indecent and shameless talk,
spreading false rumours and inappropriate religious
conversations which media anchor persons, their guests and
producers are involved in, are all forbidden by Islām.

Obscenity with the Eyes

Immoral glances and evil gazes have become a common and
large disease in our communities. Many men lustfully stare at
women in such a manner that it is embarrassing for others to see.
A modern tool for these furtive and evil looks are movies and
indecent pictures and videos on the internet. The greater shame
is that people try and justify this forbidden act and many people
do not even consider it a sin. Whereas the reality is that in order
to alleviate obscenity and immorality, in the Holy Qur’ān Allāh
‫ ﷻ‬commanded Muslim men and women to lower their gazes:

ِ ‫قُ ْل لِل ُْم ْؤ ِم ِن ْی َّن َّی ُغ ُض ْوا م ِْن ا َّ ْب َّص‬

‫ار ِھ ْم‬
Command the Muslim men to keep their gaze low. 159

158 Sūrah al-Nūr 24:19

159 Sūrah al-Nūr 24:30

112
 Third Issue

And women are commanded:

َّ ‫ارھ‬
‫ِن‬ ِ ‫ت یَّ ْغ ُض ْض َّن م ِْن ا َّ ْب َّص‬
ِ ‫َّو قُ ْل لِل ُْم ْؤ ِم ّٰن‬
And command the Muslim women to keep their gaze low. 160

These verses are very clear and should be enough to prevent evil
and lustful glances and looks. There is great clarity found in the
aĥādīth on this matter also. The Prophet ‫ ﷺ‬has said:

َّ ‫فَّ ِزنَّا ال َّْع ْی َّن ْی ِن‬

‫الن َّظ ُر‬
Looking with lust at a stranger (ghayr meĥram)
is adultery. 161

Sayyidunā Jarīr ؓ says that he asked the Prophet ‫ ﷺ‬about his

eyes accidently falling on a female (who one is not allowed to
look at). He reports that the Prophet ‫ ﷺ‬told him:

َّ ‫ا َّ ْن ا َّ ْص ِر‬
ْ ‫ف بَّ َّص ِر‬
‫ي‬
I should immediately turn my eyes away. 162

Sayyidunā ‘Abdullāh ibn Mas’ūd ؓ narrated that the Prophet

‫ ﷺ‬said:

‫ َّم ْن ت َّ َّر َّك َّها َّم َّخا فَّتِ ْي‬،‫وم‬ ٌ ‫ام اِ بْلِ ْی َّس َّم ْس ُم‬ ِ ‫ِن ِس َّه‬ ْ ‫الن ْظ َّرۃَّ َّس ْه ٌم م‬
َّ ‫اِ َّن‬

َّ ‫ا َّبْ َّدلْ ُت ٗه ِا ْی َّما نًا َّی ِج ُد َّحل‬

ٖ‫َّاوت َّ ٗه ف ِ ْي قَّل ِْبه‬
The furtive glance is one of the poisoned arrows of Iblīs, on
him be God's curse. Whoever forsakes it for the fear of Allāh,

160 Sūrah al-Nūr 24:31

161 Şaĥīĥ Muslim, Vol. 4, Pg. 2046

162 Sunan Tirmidhī, Vol. 4, Pg. 35

113
 Third Issue

will receive from Him a faith, the sweetness of which he will

find within his heart. 163

If we look at our communities in light of these verses and

aĥādīth we will realise that these glances and looks have become
a common disease and the vast majority of younger and older
people are guilty of it. And the way our women dress and make
themselves up, they have also played a prominent role in the
spread of this disease. Whether it is our schools, colleges, offices,
parks, marketplaces or social events, this spectacle and scene is
seen everywhere. The media plays the most important role in
this also. In order to promote and advertise movies, dramas and
other productions, posters and banners are put up everywhere
via print and electronic media which depicts provocative and
immoral poses which are difficult to avoid for most people. The
worst part is that no one even thinks that we are Muslim and
should not be involved in this because spreading this in Muslim
communities is satanic work which is unlawful and highly
disliked.

It is indeed a reality that the culture of evil glances and

immorality that we have become used to is a culture of ruin and
destruction. Looking with the eyes creates many whisperings
and temptations. The heart is attracted towards the opposite sex
and forces other body parts towards adultery. Then the feet
move towards sin and the tongue speaks sinful words. The
mobile phone is then used to have secret conversations at night.
The internet is used to exchange emails and pictures.
Educational institutions become nurseries of love. Then
youngsters are seen sitting and lying together in parks and other
places of leisure and do not care that other people can see them.
Then when they are in private those sins are also carried out
whose punishment will be doubled in the Hereafter. It does not

163 Al-Mu’jam al-Kabīr, Vol. 10, Pg. 173

114
 Third Issue

end there. When a person has had enough of adultery with a

single person, they move onto group relationships, intoxicating
drinks and drugs and committing other crimes in order to feed
their habit. In this way, these evil gazes sometimes takes a
person down a path from which there is no return.

Obscenity of the Body and Clothes

You cannot clap with just one hand. If men are guilty of evil and
lustful gazes, women play a great role in this due to their nudity.
Tight fitting and thin clothes which display many of their body
parts. This is displaying obscenity with the body. Additionally,
there are certain parts of the body which must always be
covered. Leaving any of those parts uncovered, regardless of the
reason, is also obscenity. In mentioning the signs of the Day of
Judgement, the Prophet ‫ ﷺ‬said:
There are two categories of people who will enter Hell, whom I
have not (as yet) seen: … (secondly) women who will be dressed
yet appear to be naked. They will invite towards evil and be
inclined towards evil themselves. Their heads will be like the
swaying humps of Bactrian camels. They will neither enter
Paradise nor smell its fragrance, even though its fragrance can
be sensed from such and such distance. 164

‘Dressed yet naked’ has been clarified in another ĥadīth

in which signs of the Day of Judgement were mentioned by the
Prophet ‫ ﷺ‬who said:

‫ات‬
ٌ ‫ار َّی‬
ِ ‫ات َّع‬ ِ ‫اب یَّل ْب َّ ُس َّها ن ِ َّسا ٌء ک‬
ٌ ‫َّاس َّی‬ ٌ ‫َّو َّي ْظ َّه ُر ثِ َّی‬
There will be such clothes that even after wearing them,
women will appear to be naked. 165

164 Şaĥīĥ Muslim, Vol. 3, Pg. 1680

165 Al-Mu’jam al-Awsaţ lil-Ţabarānī, Vol. 1, Pg. 748

115
 Third Issue

We are seeing such clothes with our own eyes in this era, where
women appear to be naked even though they are clothed. There
are grave warnings for such women in the previous ĥadīth.
Regardless, it is not necessary that a woman who wears such
clothes has evil intentions or morals. It is possible that in her
heart she is more chaste and pure than women who veil
themselves. However, in view of the aĥādīth, it is essential to
ensure the outer as well as the inner are rectified and correct. It
is possible their intention is not one of evil, but they are
spreading the possibility of evil thoughts in others as well as
arousing their passions and participating in obscenity; this is
also a crime and a sin.

The ĥadīth mentioned above has the words ‘They will

invite towards evil and be inclined towards evil themselves.’
This refers to those women who make themselves look attractive
(for impermissible males) and have the desire to arouse interest
in males, which in turn could lead the males astray. The ĥadīth
does not say that they only attract men towards themselves,
rather the words of the ĥadīth are general. This means that such
women not only incline men towards evil, they may incline
other respectable women to try and dress and look like them
also. Just as we see in society how rapidly see-through or semi
see-through clothes are spreading. In cities and villages,
amongst the rich and the poor, in modest and shameless women,
all are busy in copying one another in displaying obscenity and
nudity.

The aforementioned aĥādīth should also be a lesson for

those ladies who try to attract people towards themselves with
fashionable and modern covering gowns (Burqa’). When buying
them they ensure that it is unique and will stand out and be
noticed by people from a far distance. What great sorrow there
will be if that same body, on which great wealth was spent to
make sure it was noticed, becomes the food of snakes and

116
 Third Issue

scorpions in the grave and is scorched by the fire in the Hereafter

(may Allāh protect).

Obscenity of the Ears

Obscenity of the ears means to listen to immoral and obscene
things. The Prophet ‫ ﷺ‬declared it to be adultery of the ears
when he said:
ُ‫اس ِت َّماع‬ ِ ‫َّوا ل ْاُذُن‬
ْ ِ ‫َّان ِزنَّاھُ َّما ال‬
Adultery of the ears is listening to (obscene or idle) talk. 166

Obscene and idle talk also includes such things as lying,

gossip, backbiting and other such evils. One who listens to such
talk should realise that he is also involved in obscenity of the
ears. The results of incorrect use of the ears are very destructive
which is why Islām has restricted and forbidden all such things.
Allāh ‫ ﷻ‬states in the Qur’an:

۰۰۳۶‫َّان َّع ْن ُه َّم ْسـُ ْول ًا‬ َّ ‫لس ْم َّع َّو ال َّْب َّص َّر َّو الْ ُف َّؤا َّد ک ُ ُل اُول ّٰ ٰٓ ِى‬
َّ ‫ك ک‬ َّ ‫اِ َّن ا‬
Indeed the ear, and the eye, and the heart – each of these
will be questioned. 167

The verse tells us that the ears, eyes and hearts will be
questioned as to how they were used. Did you use the ears to
listen to the Qur’ān and aĥādīth, words of knowledge and
wisdom, religious talks and guidance, as well as other words of
goodness? Or were they used to listen to backbiting, vain talk,
malicious gossip, accusations of adultery, songs, music and
other obscene things? The eyes and hearts will also be similarly
questioned.

166 Şaĥīĥ Muslim, Vol. 4, Pg. 2047

167 Sūrah Banī Isrā’īl 17:36

117
 Third Issue

Listening to Music
Just like oxygen, our societies are also filled with sound. One
such running sore is the sound of music. It has become routine
and a part of the life of many Muslims that regardless of whether
they are men, women, young old, at home, at work, at a
wedding, at a function, in the car, in a bus, in an aeroplane, at
school, at college, in factories, in shops, the sounds and tunes of
music are heard everywhere. Mobiles, iPads, computers and
laptops have become storage units for music. If it is explained to
people about not listening to music sometimes we are given the
reply, ‘music is food for the soul’ (May Allāh protect).

Just think! How can something that was started by

Shayţān be food for the soul? The first song was sung by Shayţān
as the Prophet ‫ ﷺ‬said:

‫ا َّ َّو ُل َّم ْن تَّغَّنّٰى ِا بْلِ ْی ُس‬

The first person to sing was Shayţān. 168

The first musical concert was also hosted by Shayţān.

The details of this are that Allāh ‫ ﷻ‬had granted Sayyidunā
Dāwūd ؓ such a beautiful voice that upon hearing his voice,
the winds and flowing rivers would stop, birds and insects
would come out of their shelters, flying birds would fall from
the sky and would sometimes remain mesmerised for a month
and would not search for food. People would pass out and die.
On one occasion, upon hearing his mesmerising voice, many
people passed away.

Upon seeing all of this, Shayţān was burning with

jealousy. Finally he made a flute and a tambourine and he
started competing with the mercy filled gatherings of Sayyidunā

168 Musnad al-Firdaus, Vol. 1, Pg. 27

118
 Third Issue

Dāwūd ؓ with his own gatherings of music. The people split

into two groups; the fortunate ones would listen to Sayyidunā
Dāwūd ؓ while the unfortunate ones ruined their Hereafter by
attending Shayţān’s gatherings of music and songs. 169

We can determine for ourselves from the aforementioned ĥadīth

whether listening to music and songs is a good thing or an evil
and condemnable act. In mentioning the commands for music
and musical instruments, ‘Allāma Shāmī writes:
Dancing, making fun, clapping, strumming a guitar, playing a
harp, fiddle, violin, flute, bugle and other instruments is Makrūh
Taĥrīmī (close to Ĥarām), because they are among the signs of
disbelievers. Additionally, it is also forbidden to listen to the
flute and similar instruments. If it is suddenly and unexpectedly
heard then it is forgiven and it is compulsory to make full effort
to not hear it. 170

It is a great sadness that as a result of new musical

instruments, modern singers and many different tunes that
music and singing are rife wherever we look. Sometimes it is
called entertainment and sometimes it is called culture. Those
who adopt this satanic way were not looked at respectfully in
the past. These ‘singers’ were referred to as buffoons and fools.
However, times have changed and they are now referred to as
artists, singers and musical directors and given great respect.

Harms of Music
Music is harmful for a person in this world and the Hereafter. A
few things are being mentioned in this regard:

169 Abridged from Kashf al-Maĥjūb, Pg. 457

170 Radd al-Muĥtār, Vol. 9, Pg. 651

119
 Third Issue

1) Money is wasted on items like iPods, DVD players,

speakers etc. in order to listen to music.
2) Health is also affected. Constantly listening to loud music
can affect the hearing and hands-free earphones or
headphones damage the hearing further.
3) Music is not only listened to but videos of the songs are also
watched on mobiles, laptops and televisions. Watching
these screens for extended lengths of time can affect the eyes
and cause burning and itching of the eyes, as well as
weakening the eyes.
4) Listening to hours of music can cause headaches.
5) All of the time that is spent watching or listening to music
is wasted when that time could have been used for ones
benefit.
6) This can also affect education because once a person
becomes addicted to music, how will he focus on his
education?
7) The lyrics of songs also affects a person. They can lead to a
person developing a negative mentality and remaining sad
and depressed. Some songs talk about suicide and people
have been known to commit suicide after listening to such
songs.
8) Music plays a very large part in the damaging effect of
fleeting ‘love’. Repeatedly listening to lyrics about
separation, heartache and the beauty of ones beloved makes
a person unable to focus on anything else.
9) If there is a single person in a household who listens to
music regularly, he can ruin others in the household also.
Women and children are also in a household and they are
also subjected to the damaging effects of music.

120
 Third Issue

10) If a person likes music he will not stop his children from
listening to music. Rather, he will encourage them to sing
and listen to music. In this manner, this satanic enthusiasm
will be passed onto the next generation.
11) Music also affects a person’s character. The Prophet ‫ ﷺ‬has
said:
‘Vain talk and singing causes hypocrisy to grow in the heart
like water makes plants grow. I swear by Him Who controls
my life! Verily the Qur’ān and remembrance of Allāh grows
faith in a heart like water grows plants.’ 171
12) Music embroils a person into shamelessness just as
Sayyidunā Imām Jalāl al-Dīn al-Suyūţī has written:
‘Safeguard yourselves from songs (and music) because this
lessens modesty, arouses desires and ruins honour similar
to alcohol. It has similar effects to alcohol.’ 172
13) Some people do not give up listening to music even in their
old age and pass away without seeking forgiveness for it.
The damaging results of that may be felt in the grave and
the Hereafter.
14) Let us look at one of the damaging effects of music and
songs in the Hereafter. The Prophet ‫ ﷺ‬has said:
‘Whoever listens to a singing woman will have molten lead
poured into his ears on the day of judgement.’ 173

Just imagine how much pain will be experiences if molten lead

is poured into our ears – ponder and reflect.

171 Musnad al-Firdaus, Vol. 3, Pg. 115

172 Tafsīr Durr al-Manthūr, Vol. 6, Pg. 506

173 Tārīkh al-Damishq, Vol. 51, Pg. 263

121
 Third Issue

- Some people are not able to travel anywhere without music

in their ears. They should think about what will happen if
they die in that state.
- People who listen to music whilst eating do not even realise
that they are disobeying the very Lord whose favours and
blessings they are eating.
- Newly married couples who insist on having music played
during their wedding should realise that a new journey in
their life is beginning which will lead to a new generation
being born. In such a situation they should supplicate for
goodness and blessings from their Creator. However, they
insist on disobeying him at this critical time in their lives.
- Some people cannot sleep unless they have music playing.
It is mentioned in ĥadīth:
َّ َّ ‫ا‬
‫لن ْو ُم ا َّ ُخو ال َّْم ْو ِت‬
Sleep is the sister of death. 174
Those who listen to music at the time of sleeping should
wonder about what will happen if they die in their sleep.
- The greatest harm is that some songs have lyrics which
contain words of disbelief and polytheism. Those who
enthusiastically listen, read and sing them are deprived of
the great wealth of faith.

Obscenity of the Arms and Legs

If the arms and legs are used to take a person towards adultery,
this has been called adultery of the arms and legs in ĥadīth. The
Prophet ‫ ﷺ‬said:

174 Mishkāt al-Mașābīĥ, Vol. 2, Pg. 336

122
 Third Issue

ِ ‫ َّو‬،‫َّوال َّْی ُد ِزنَّا َّھا ال َّْب ْط ُش‬

‫الر ْج ُل ِزنَّا َّھا الْ ُخ َّطا‬
Adultery of the hand is touching [what is impermissible to
touch], adultery of the feet is to walk [towards ĥarām]. 175

Therefore, using the hands to write (or type) anything

indecent, shameless, immoral or make rude gestures, touching
the body of a person (who is impermissible) and all other such
acts are included in obscenity of the arms and hands.

In the same way, walking towards immoral or

shameless things like movies, music festivals, adultery etc. is
using the legs given by Allāh ‫ ﷻ‬for unlawful activities and is
considered obscenity of the legs.

Obscenity of the Heart and Mind

In Islām, the best tool for acting upon its commands is said to be
the heart, whereas the Western culture says the mind is the best
thing to determine human thoughts and actions. It is mentioned
in a ĥadīth that the Prophet ‫ ﷺ‬said:

،‫ا َّلا َّ َّواِ َّن فِي ال َّْج َّس ِد ُم ْض َّغ ًة ِاذَّا َّصل َُّح ْت َّصلُحَّ ال َّْج َّس ُد ک ُل ُ ٗه‬
‫ ا َّلا َّ َّوهِيَّ الْ َّقل ُْب‬،‫َّواِذَّا ف ََّّس َّد ْت ف ََّّس َّد ال َّْج َّس ُد ک ُل ُ ٗه‬
Verily, in the body is a piece of flesh which, if sound, the
entire body is sound, and if corrupt, the entire body is
corrupt. Truly, it is the heart. 176

This ĥadīth confirms the belief mentioned above that good and
bad actions carried out by different parts of the body are as a
result of the heart, which is why reforming the heart has been

175 Şaĥīĥ Muslim, Vol. 1, Pg. 2025

176 Şaĥīĥ al-Bukhārī, Vol. 1, Pg. 20

123
 Third Issue

mentioned as the condition for reforming the body. The heart

has its own intelligence and memory system which is constantly
connected to the mind also.

In the previous pages it has been mentioned from the

Qur’ān and aĥādīth that the incorrect use of the tongue, eyes,
ears and other limbs gives rise to sins and obscenity, whereas
those are all controlled by the heart and mind. The heart and
mind are the centre of thoughts. The thoughts enter the heart
and mind mainly through the eyes and ears, through seeing and
hearing things. The thoughts which are based on the guidance
given by Allāh ‫ ﷻ‬and His Prophet ‫ ﷺ‬are the foundations of our
faith and belief. The measure of a person’s good deeds are that
his faith and belief are strong and he does not use his eyes and
ears incorrectly and does not use them to sin or allow
immorality and indecency to take birth. The way to do this is to
act upon the religious teachings which forbid looking at or
listening to anything which will give birth to obscenity and such
evils. If a person does this he will be saved from becoming
involved in obscenity involving the tongue, ears, eyes and other
body parts.

Religious beliefs which are based on the Qur’ān and

Sunnah are undoubtedly correct. However, those thoughts
which occur as a result of seeing or hearing something will only
be correct if they are in accordance with the Qur’ān and Sunnah;
if they oppose the Qur’ān and Sunnah, they must be rejected.
This is the Islamic philosophy of knowledge. The Western
philosophy of knowledge is the opposite because they base right
and wrong on what the mind thinks and personal experiences.
It is the reason why Allāh ‫ ﷻ‬has mentioned in the Qur’ān that
along with the eyes and the ears, the heart will also have to
answer to Him because it is the heart which accepts or rejects the
signals which are received through the eyes and ears. This is
why Islām has emphasised pure thoughts and a pure heart

124
 Third Issue

extensively as it is the foundation and basis for chastity and

modesty.

The summary of all this is that thinking about evil,

immoral, sexual and shameless things is also a form of obscenity
because it becomes the means for the eyes, ears and limbs to
proceed towards obscenity. It is therefore essential to keep
thoughts pure and the easiest way to do that is to instil fear of
Allāh in the heart, perform the daily prayers punctually with
congregation, read and study the Qur’ān, aĥādīth and religious
books and stay in the company of pious people. Additionally,
avoid listening to and looking at obscenity, whether that is
music, or pictures or movies etc. so that the heart remains pure
and safeguards himself from immorality and obscenity.

Homosexuality
It is a great mercy and grace of Allāh ‫ ﷻ‬upon us that He made
all those things lawful and permissible for us which are
necessary for our well-being and beneficial for us in this world
and the Hereafter. He ‫ ﷻ‬also made impermissible and unlawful
all things which are harmful for us in both worlds.

It should be remembered that in order for a man to fulfil

his natural instincts, meaning sexual desires, Allāh ‫ ﷻ‬has made
a woman the means for him to fulfil that desire. However, even
in that Allāh ‫ ﷻ‬has not given man free rein that he can have
sexual relations with whichever woman he wants and whenever
he wants. Rather, Allāh ‫ ﷻ‬laid down rules and regulations, and
granted the permission of marriage (Nikāh) between a man and
a woman in order for them to lawfully benefit from each other,
fulfil their desires, as well as enabling the human race to
continue. This way they do not resort to immorality and
indecency. It also gives a tool and method for the lawful

125
 Third Issue

continuation of the human race and for people to live their lives
peacefully in society amongst their extended families.

Completely opposite to this, in the current era on a

global scale many non-Muslim countries who claim to be
civilised have turned away from this system created by Allāh ‫ﷻ‬
and made homosexuality legally lawful in their countries; and
this evil (law) is spreading into some Muslim countries also.
Even in the countries where it has not been made legally lawful
there are many people in every city, town and village who are
participating in this unnatural and unlawful act.

Beginning of Homosexuality
The origin of it has been mentioned in detail by the author of
Tafsīr Rūĥ al-Bayān, who writes:
Scholars and historians have stated that the land of Sodom,
where the people of Lūţ lived was very lush, green and ripe with
fruits and vegetation. There was no other land like it. Visitors
would come from far and wide to see this land and the residents
of Sodom would have to host and cater for all these tourists and
visitors. This grieved the residents of Sodom but there did not
appear to be any way to stop these visitors. In this environment,
the cursed Iblīs came in the form of an old man to give advice to
the people of Sodom. He suggested that if they wanted to be free
from the huge influx of tourists, they should force themselves on
the visitors and carry out immoral and evil acts on them in order
to stop them coming to their city. Subsequently, Iblīs came as a
visitor in the form of a handsome young man and the people
carried out immoral acts with him. In this manner, this evil act
was taught to them by the devil. This (evil act) became a part of

126
 Third Issue

their culture to such an extent that they would not approach

women but would fulfil their (sexual) desires with other men. 177

The Prophet of that community was Sayyidunā

Lūţ ؓ. When he saw his community involved in this wicked
practice he tried to stop them and advised them. The Qur’ān
states:

ْ ‫َّو ل ُْو ًطا اِ ْذ قَّا َّل لِق َّْو ِم ٖه ا َّ تَّاْ ت ُ ْو َّن الْفَّا ِح َّش َّة َّما َّس َّب َّق ُك ْم ِب َّها م‬
َّ ‫ِن ا َّ َّح ٍد م‬
‫ِن‬
ِ ‫الر َّجا َّل شَّ ْه َّوۃً م ِْن دُ ْو ِن‬
١ؕ‫الن َّسٓا ِء‬ ِ ‫اِ نَّ ُك ْم ل َّ َّتاْ ت ُ ْو َّن‬۰۰۸۰‫الْ ّٰعل َّ ِم ْی َّن‬
ْ َّ ‫ب‬
۰۰۸۱‫ل ا َّنْتُ ْم ق َّْو ٌم ُم ْس ِرف ُْو َّن‬
And We sent Lūţ – when he said to his people, “What! You
commit the shameful acts which no one in the creation has
ever done before you? You lustfully go towards men, instead of
women! In fact, you have transgressed the limits.” 178
However, they were so trapped in the tricks and deceptions of
Shayţān they did not listen to the words and advice of a truthful
Prophet of Allāh. They continued with this evil practice without
any fear or remorse.

Punishment and Destruction

After the people had crossed all limits of decency and the
guidance and teachings of Sayyidunā Lūţ ؓ had no effect on
them, the wrath of Allāh ‫ ﷻ‬descended on them Who sent
Sayyidunā Jibrīl ؓ along with some angels to destroy them. All
of the angels went to the home of Sayyidunā Lūţ ؓ as guests in
the form of very handsome young men. Upon seeing the
handsome guests the people of Lūţ had evil thoughts and

177 Tafsīr Rūĥ al-Bayān, Vol. 3, Pg. 197

178 Sūrah al-A’rāf 7:80-81

127
 Third Issue

intentions. They surrounded the house of Sayyidunā Lūţ ؓ and

started climbing on the walls and roof. Upon seeing the
dangerous and evil situation, Sayyidunā Lūţ ؓ was worried
about the honour of his guests and being embarrassed in front
of them, which caused him to be very sad. Upon seeing this
Sayyidunā Jibrīl ؓ said, “O Prophet of Allāh! Do not worry at
all. We are angels who have been sent by Allāh ‫ ﷻ‬with
punishment for these evil people.

Five Neighbourhoods Destroyed

Sayyidunā Lūţ ؓ took his family and the remaining believers
to another city. Sayyidunā Jibrīl ؓ placed his wing under the
earth of the people of Lūţ and lifted all five neighbourhoods, of
which Sodom was the largest, in which 400,000 people resided.
He lifted it so high that the barking of the dogs and crowing of
the roosters could be heard in the heavens. The cities were lifted
so gently by Sayyidunā Jibrīl ؓ that none of the pots overturned
nor did any sleeping person wake up. He then threw it upside
down back onto the earth from that height. Then rocks and
stones were showered down upon them killing all of the people.

Men seeking (sexual) pleasure with men or women

seeking pleasure with women is not allowed in any situation in
Islām. The command is the same for both and those who
participate in it, whether male or female, will receive the same
punishment.

The family values, ethics and morality in countries

where this unlawful practice has been legalised is such that there
is no modesty or shame left in the people of those countries.
People carry out these unlawful acts in public and the concept
of extended families has all but disappeared there.
Homosexuality and lesbianism has caused the birth rate to fall

128
 Third Issue

dramatically in these countries and their overall population is

also shrinking. Those who are slaves to their (immoral) sexual
desires do not want to give birth to or raise children.

These are the general disadvantages and damages to the

community of homosexuality and lesbianism. On a personal and
individual level, those engaging in homosexuality are infected
with diseases such as syphilis, gonorrhoea, herpes and genital
warts etc. Additionally, the largest cause of HIV and AIDS is this
unlawful act also. AIDS is such a dangerous disease that the
whole world fears it and is a disease from which no country or
city is safe. Millions of people are infected and more will get
infected in the coming days, weeks and years. Hundreds of
thousands have died from this disease and those who are still
alive are living with great difficulty and discomfort. Despite
great advances in the various fields of medical science and
medicines, there is still no effective treatment for this disease.

May Allāh ‫ ﷻ‬keep us in His Protection and grant us the

great gift of modesty and honour. May He protect us from
shamelessness and its causes and guide us to always follow the
commands and teachings of our religion, Āmīn.

Spread of Obscenity
Engaging in any kind of obscenity is a very evil deed. However,
it becomes even more evil if it is publicised to others. For
example, committing adultery is a vile act, but to post about it
on Facebook, Twitter or other social media makes it even more
vile because it can become the means to misguide countless
others to commit that same sin. Therefore, not only is it
necessary to save oneself from all obscenities, but it is also
essential to not publicise, broadcast, boast about or spread it

129
 Third Issue

through various social media platforms as that is also a very

grave sin.

Spread or proliferation of obscenity also means to pass

onto others details about any sexual relations or matters without
a valid reason. Therefore, mentioning details of sexual matters
to others in order to gain pleasure, to earn money, to pass time
or to entertain people is considered spreading obscenity.
Regardless if that is in the form of writing, speaking, pictures,
videos, audio, gestures or any other form.

Forbidden to Spread Obscenity

Sayyidunā Abū Sa’īd al-Khudrī ؓ narrates that the Prophet ‫ﷺ‬
said:
Verily, the most evil of people in the presence of Allāh ‫ ﷻ‬on the
Day of Resurrection is a man who was intimate with his wife
and then spreads her secrets. 179

It is mentioned in this ĥadīth that it is forbidden to even

discuss details regarding the lawful relations between a
husband and wife. How then would it be permissible to mention
details about obscenity and illicit relations? Sharing or even
forwarding any kind of obscene material through talking about
it, sending text messages, posting on Facebook, e-mail,
television or through newspapers and magazines are all strictly
forbidden. Allāh ‫ ﷻ‬has also mentioned strict warnings
regarding this that those who do it will face harsh punishment
in both worlds.

179 Şaĥīĥ Muslim, Vol. 2, Pg. 1061

130
 Third Issue

Obscenity and Media

After the arrival of social media in the current era, it takes mere
seconds for information and news to be passed from one place
to another. On Facebook, Twitter and other social media
platforms it only takes a single click for information to reach
thousands of people or more in an instant. It is also the same
with other messaging platforms like SMS, Whatsapp, email etc.

Regardless of the type of social media which is used,

they all transmit information from one place to another
instantly. However, they cannot differentiate between what is
true and what is false. The information received could be true or
it could be false. Whether using social media, electronic media,
print media or any other form of media to publish or send any
news, pictures, quotes, jokes, movies, movie clips, books, articles
or anything else, care should be taken to ensure that whatever is
being shared is not immoral or obscene in its content.

In complete contradiction of the clear guidance given in

the Qur’ān and aĥādīth, the media is currently greatly favouring
Western thinking and spreading various forms of obscenity and
nudity. This includes television shows, dramas, films, musicals
etc. as well as nude pictures and obscene stories in the print
media. Additionally, websites on the internet have opened up a
window of nudity, obscenity and pornography in every home
and every bedroom. This means that through various tools such
as PC’s, laptops, mobile phones and tablets etc. obscene material
is available with a single click. Despite the stern warnings and
guidance given by Islām many people and specifically
youngsters are not only contaminating their eyes with various
forms of obscenity, but they are also filling their ears with filth
and breeding images of nudity in their brains.

131
 Third Issue

Some people are not merely content with watching the

obscenity themselves, rather they actively take part in spreading
it and passing it on to others. When a youngster comes across
any nude pictures, obscene videos, immoral jokes, shameless
movie clips or any other kind of obscenity, they consider it a
source of pride to forward it onto others. In this way they are
becoming sinners themselves as well as being the means of
others being sinful. This is also considered spreading obscenity
which has been severely condemned in the Qur’ān.

Some Examples of Shamelessness

The effects of the Western culture which has entered into our
homes through films and social media are displaying
themselves in a number of ways in our societies. Immodesty and
shamelessness, which until yesterday were considered
inappropriate in the eyes of our communities, are now being
called culture, civilisation and progress by us; despite us being
well aware of their negative effects. A few examples of things
which need to be corrected are being given in order for us to
ponder and make the necessary changes.

Women Wearing Tight Fitting Clothes

There are a number of different types of clothes which have
become widespread in our communities in the name of fashion.
It is not hidden on anyone with intellect how much of the body
these clothes cover, what kind of a job they do in veiling a
woman’s body and whether or not they safeguard her honour
and dignity. Despite this, not only is there no communal effort
to correct and guide people, there is probably very little
individual effort either. Clothes used to be made in an Islamic
style whose main purpose was to cover the body. Now fashion
designers have taken on this responsibility. This is also the case

132
 Third Issue

with niqāb (face coverings) as in the name of fashion, such

niqābs are being made which has defeated the whole purpose of
wearing a niqāb. They used to be worn so that a woman could
remain covered and she would not be seen by any non-
permissible males. Nowadays, such niqābs are being designed
that the eyes of males automatically fall on those women who
step out wearing them. The results of this can be seen in our
societies in this world and the punishment of the Hereafter is
unimaginable.

Sayyidunā Abū Hurairah ؓ narrated that the Prophet ‫ ﷺ‬said:

ِ ‫ ق َّْو ٌم م ََّّع ُه ْم ِس َّی ٌاط کَّا َّ ْذن‬،‫ار ل َّْم ا َّ َّر ُھ َّما‬

‫َّاب ال َّْبق َِّر َّي ْض ِرب ُ ْو َّن‬ َّ ‫َّان م ِْن ا َّ ْھ ِل‬
ِ ‫الن‬ ِ ‫ِص ْنف‬
ِ ‫َّات ُر ُء ْو ُس ُه َّن کَّا َّ ْس ِن َّم ِة ال ُْب ْخ‬
‫ت‬ ٌ ‫َّات مَّائِل‬ٌ ‫ات ُم ِم ْیل‬ ٌ ‫ار َّی‬ِ َّ‫ات ع‬ ٌ ‫َّاس َّی‬ ِ ‫اس َّون ِ َّسا ٌء ک‬ َّ ‫ِب َّها‬
َّ ‫الن‬
ْ ‫ال َّْما ِئل َّ ِة ل َّا یَّ ْد ُخ ْل َّن ال َّْج َّن َّة َّول َّا یَّ ِج ْد َّن ِری َّح َّها َّواِ َّن ِری َّح َّها ل َُّی ْو َّج ُد م‬
‫ِن َّم ِس ْی َّر ِۃ‬
‫كَّذَّ ا َّوكَّذَّ ا‬
There are two categories of people who will enter Hell,
whom I have not (as yet) seen; men with whips like the tails
of cattle with which they strike the people, and women who
will be dressed yet appear to be naked. They will invite
towards evil and be inclined towards evil themselves. Their
heads will be like the swaying humps of Bactrian camels.
They will neither enter Paradise nor smell its fragrance,
even though its fragrance can be sensed from such
and such a distance. 180

The ‘fashionable’ and ‘modern’ clothes and niqābs

which have established themselves in our communities are the
same as what is mentioned in this ĥadīth, in that despite wearing
them, the form and shape of the body is very much visible. In
the name of fashion, they have their hair made up in many

180 Şaĥīĥ Muslim, Vol. 3, Pg. 1680

133
 Third Issue

strange and bizarre ways and proudly display them in public.

Firstly, the Prophet ‫ ﷺ‬mentioned them in the group of the
dwellers of the fire who are unlike any other. Secondly, he also
said that such women will be deprived of the fragrance of
Paradise, which can be sensed from a very large distance away.

Those women who wear pants, trousers, leggings, thin

clothes, thin head-coverings or similar clothes which do not
cover the body properly should take a warning from this ĥadīth
and rectify themselves.

Brother-in-Law/Sister-in-Law
One of the illnesses which is very common in our communities
is that covering oneself in front of the husband’s brother or is
considered old fashioned. It is considered appropriate to spend
time alone and laugh and joke with a brother-in-law or sister-in-
law. Sometimes this conversation becomes indecent and
contains inappropriate words and phrases. It does not then take
long for these words to be turned into action by these ‘free-
thinking’ and ‘modern’ brothers-in-law and sisters-in-law. The
evil effects of this are before our very eyes and yet still there is
no effort being made to stop this evil and inappropriate practice.

Remember! The brother of one’s husband or the

husband of one’s sister is a ghayr maĥram (impermissible) male.
Laughing, joking and spending time alone with them is a far cry,
it is not even permissible to speak with them unless it is
absolutely necessary.

Sayyidunā ‘Uqbah bin ‘Āmir ؓ narrates that the Prophet ‫ﷺ‬

said:

ِ ‫الد ُخ ْو َّل عَّلَّى‬

‫الن َّسا ِء‬ ُ ‫اِیَّا ك ُْم َّو‬
Avoid being in the company of women.

134
 Third Issue

Upon hearing this, one of the Companions asked, “What is the

order for a brother-in-law (husband’s brother)?” The Prophet ‫ﷺ‬
said:
‫ا َّل َّْح ْم ُو ال َّْم ْو ُت‬
The brother-in-law is death (for the woman). 181

In this ĥadīth it has been forbidden for a man to be alone

with a ghayr maĥram female. It has been specifically stated that a
man should especially avoid being alone with the wife of his
brother.

Friends and Relatives Entering the Home Freely

Friendship is a good thing but it is better if it is kept outside the
home. Ghayr maĥram males, even if they are very good friends,
can be a source of strife and tribulation in the home. Many
people allow their friends to come freely in and out of their
homes. The women of the homes also have close and direct
communications with these friends. Undoubtedly this is
impermissible according to Islām and we are all aware of the
damage and devastation this causes. It is essential to have
friends but do not take the rules and orders regarding friends
lightly. Fulfil the rights of friendship outside the home
otherwise you will be responsible for the devastation it causes.

Incorrect Use of Electronic Media

Electronic media has played a huge role in spreading and giving
rise to immorality and shamelessness in our societies. The
programmes which are shown on television, such as dramas,
movies and even adverts, are full of indecency and

181 Şaĥīĥ al-Bukhārī, Vol. 7, Pg. 37

135
 Third Issue

shamelessness. It is easy for the minds of youngsters to turn

towards these things after watching such shows. In this instance,
it is the responsibility of parents to keep an eye on their young
and teenage children. They must protect their children and not
allow them to watch such shows on television which will
contaminate and destroy their minds, morals and character.

Mobile Phones and Internet

Where mobile phones and the internet help in a lot of important
matters, they also play an important role in destroying
character, morals and the mind-set of youngsters. Some of the
biggest evils of the internet are indecent music, pornographic
movies, nudity, shamelessness and immodesty. It fulfils the
desires of the eyes and the ears which is why people are in love
with it. The Sharī’ah does not forbid taking advantage of and
using new technology, however it is essential to keep that use
within the limits set by the Sharī’ah. New technology has
opened new doors of evils and sins but the Qurʹān is still
proclaiming loudly:

َّ ‫اِ َّن َّب ْط َّش َّر ِب‬

‫ک ل ََّّش ِد ْی ٌد‬
Indeed the seizure of your Lord is very severe. 182

At another place, the Holy Qurʹān states:

‫َّان َّع ْن ُہ َّم ْس ُول ًا‬ َّ ‫لس ْم َّع َّوال َّْب َّص َّر َّوالْفُوَّا َّد ک ُ ُل ا ُول ّٰ ٰٓ ِئ‬
َّ ‫ک ک‬ َّ ‫اِ َّن ا‬
Indeed the ear, and the eye, and the heart –
each of these will be questioned. 183

182 Sūrah al-Burūj, 85: 12

183 Sūrah Banī Isrāʹīl, 17: 36

136
 Third Issue

Facebook and Whatsapp

Islām placed restrictions on men speaking to ghayr maĥram
women and women speaking to ghayr maĥram men and people
generally abided by these restrictions. However, nowadays
Facebook, Whatsapp and similar apps and programmes have
increased the number of ways in which a person can commit sins
and disobey the orders of Islām. Just as these means have ruined
other limits placed by Islām, they have destroyed the concept of
separation of males and females and opened up the concept of
free-mixing of men and women.

Looking at ghayr maĥram members of the opposite

gender on Facebook, becoming their friend, spending hours
chatting with them and then contacting them through Whatsapp
and gradually moving towards sins has become very common.
The greatest injustice is that this is not even considered wrong
or evil by society. Rather, the reality is that a person who does
not have Facebook and Whatsapp is looked at with contempt by
others. A person should not think that having a password on his
phone or deleting his chat history makes him safe. Allāh ‫ ﷻ‬is
aware of every action of each and every one of us. Based on His
orders, the angels are busy writing down what we do every
second of the day and on the Day of Judgement, in front of
everybody, the following order will be given:

ْ ‫ َّم ِن ا ْھ َّت ّٰدى فَّ ِا نَّ َّما َّي ْه َّت ِد‬۰۰۱۴ۙ‫ك َّح ِس ْی ًبا‬
‫ي‬ َّ ‫ك ال َّْی ْو َّم عَّل َّْی‬ َّ ‫كَّفّٰى ِب َّنف ِْس‬١ؕ ‫ك‬ َّ ‫اِق َّْرا ْ ِك ّٰت َّب‬
١ؕ‫از َّرۃٌ ِو ْز َّر ا ُ ْخ ّٰرى‬ ِ ‫ َّو ل َّا ت َّ ِز ُر َّو‬١ؕ‫ َّو َّم ْن َّض َّل فَّ ِا نَّ َّما َّي ِض ُل عَّل َّْي َّها‬١ۚ‫لِ َّنف ِْس ٖه‬
َّ ‫َّو َّما ك َُّنا ُم َّع ِذ ِب ْی َّن َّحتّٰى ن َّْب َّع‬
۰۰۱۵‫ث َّر ُس ْول ًا‬
It will be said, “Read your ledger; this day you are sufficient to
take your own account.” Whoever came to guidance, has come
for his own good; and whoever went astray, has strayed for his

137
 Third Issue

own ruin; and no burdened soul will bear another’s burden;

and We never punish until We have sent a Noble Messenger. 184

Just imagine! How will we read the accounts of all the

immodesty and indecency which we have committed? We seek
refuge in Allāh ‫ ﷻ‬from all such tribulations.

Ways to Protect Yourself From Obscenity

1) Those youngsters who are participating in such acts due to
being unmarried should get married as soon as possible if
they are able to. This has been mentioned in the following
manner in the Qur’ān:
١ؕ‫لصلِ ِح ْی َّن م ِْن ِع َّبادِ ك ُْم َّو ا ِ َّم ِٓاىك ُْم‬
ّٰ ‫َّو ا َّنْ ِك ُحوا ا لْا ََّّیامّٰى ِم ْن ُك ْم َّو ا‬
۰۰۳۲‫اّلل َّوا ِس ٌع عَّلِ ْی ٌم‬
ُ ّٰ ‫ َّو‬١ؕ‫اّلل م ِْن ف َّْضلِ ٖه‬ َّ ‫ا ِ ْن َّی ُك ْون ُْوا فُق ََّّر‬
ُ ّٰ ‫ٓاء ُی ْغ ِن ِه ُم‬
And enjoin in marriage those among you who are not
married, and your deserving slaves and bondwomen; if
they are poor, Allāh will make them wealthy by His
munificence; and Allāh is most capable, all knowing. 185

It is clearly mentioned here that if a person is not marrying

because he believes he is not financially stable enough or he
does not have quite enough money, Allāh ‫ ﷻ‬will grant him
riches through His grace. In the following verse Allāh ‫ﷻ‬
states.

١ؕ‫اّلل م ِْن ف َّْض ِل ٖه‬ ً َّ ‫ف ال َّ ِذ ْی َّن ل َّا یَّ ِج ُد ْو َّن نِك‬

ُ ّٰ ‫احا َّحتّٰى یُ ْغ ِن َّي ُه ُم‬ ِ ‫َّو لْ َّی ْس َّت ْع ِف‬

184 Sūrah Banī Isrāʹīl, 17:14-15

185 Sūrah al-Nūr 24:32

138
 Third Issue

And those who do not have the means to get married

must keep chaste till Allāh provides them the resources
by His munificence. 186

The guidance in this verse is for those who do not have any
means to get married. They are told to wait until Allāh ‫ﷻ‬
grants them the means to get married. However, there is
also very clear guidance in this verse to those who are not
able to get married for any reason. They are not told to
adopt adultery or fulfil their desires through obscenity etc.
but they are categorically told to remain chaste and not
pollute or taint their purity and chastity. The way to protect
chastity has been mentioned in a ĥadīth in which we are
told that those who are unmarried and do not have the
means to marry should fast, because fasting reduces a
person’s desires.

Sayyidunā ‘Alqamah ؓ said, “I was with ‘Abdullāh ibn

Mas’ūd ؓ and he said, ‘We were with the Prophet ‫ ﷺ‬and
he said , O young men, whoever among you can afford it,
let him get married, for it is more effective in lowering the
gaze and guarding chastity, and whoever cannot then he
should fast, for it controls sexual desires.’” 187

2) Those who are married but still participate in obscene acts

or read obscene literature should value and respect their
spouse and limit their sexual desires to them alone. This will
create better purity in the heart which nudity and obscenity
can never match.
Sayyidunā Jābir ؓ narrates that the Prophet ‫ ﷺ‬saw a
woman, and so he went to his wife Sayyidah Zainab Ǻ ,

186 Sūrah al-Nūr 24:33

187 Şaĥīĥ al-Bukhārī, Vol. 3, Pg. 26

139
 Third Issue

who was tanning leather at the time. He had relations with

her and then went to his companions and told them, “The
woman advances and retires in the shape of a devil, so
when one of you sees a woman, he should come to his wife,
for that will repel what he feels in his heart.” 188

3) Guard the eyes and create purity in your thoughts, which is

only possible if you live in an environment where obscene
material is not found. Therefore, only use the internet when
it is essential and use a computer, laptop or any device in
public in a way that anyone passing by can see what you
are doing. This will also ensure freedom from pornography
and obscenity.

4) When attending places where there are greater chances of

meeting ghayr meĥram, the commands of Sūrah al-Nūr
should be acted upon and men and women should avoid
each other. First of all, there should be purity of the eyes,
the body should be properly covered and nothing should
be done which may provoke or incite sexual attraction. This
guidance is for both males and females.

5) Impose some kind of fine or penalty on yourself if you

participate in any kind of obscenity. This means that if you
carry out any such action you should pay a financial or
physical penalty. For example, despite your best efforts, if
you happen to visit an obscene website, you will give a
certain amount or percentage of your income in the way of
Allāh ‫ﷻ‬. If you commit that act then strictly enforce the
penalty. Other than a financial penalty, you can also decide
that if you commit any incorrect act, you will Fast for a day
or you will perform ten rak’ah extra voluntary prayers.
However, it is necessary to use proper wisdom when
deciding on the penalty. It should not be so low that it

188 Şaĥīĥ Muslim, Vol. 2, Pg. 1021

140
 Third Issue

makes no difference, nor should it be so high that it is

impossible to carry out.
Despite these guidances, it is possible that sins may be
committed. Therefore, if ever this occurs you should control
yourself and not allow yourself to be deceived by Shayţān.
In such situations he tries to convince us that we have
committed a sin and displeased Allāh ‫ ﷻ‬anyway, so why
try and hide it anymore? Do not be disheartened after
committing any sin. Immediately upon realising your
mistake, turn to Allāh ‫ﷻ‬. The method of this is to perform
two rak’ah prayer and seek forgiveness from Allāh ‫ﷻ‬. Or
repent to Allāh ‫ ﷻ‬with the heart and tongue and make a
firm intention to not commit that sin in the future. If you go
against this promise again and again for whatever reasons,
repent to Him again and again because with repenting it is
possible to return to goodness. Not repenting and seeking
forgiveness will not leave open the possibility of returning.

6) Keep yourself busy and try to participate in as many

beneficial and positive activities as possible. Study religious
books, stay in the company of pious people and remain
busy in helping the poor, orphans and widows as much as
possible.

7) Completely avoid all things which arouse passion and

desires like movies, dramas, novels, websites, magazines
and other such things.

8) Keep your body physically active by participating in a sport

or doing regular exercise.

9) In the event of any issue or difficulty, do not hesitate or be

nervous about contacting scholars or people who have
experience.

141
 Third Issue

Methods to Avoid Spreading Obscenity

Participating in any kind of obscene action is a great personal
sin. Therefore, the first thing is to avoid all forms of obscenity
and prevent yourself from participating in any of its forms.
Additionally, it should never be forwarded or shared with
others. To that end we are giving the following guidance:
Muslim owners, producers, editors, writers, artists, cameramen
as well as all those who assist them, who participate in the
spreading of obscenity for the sake of money should realise that
they are committing a great number of different sins. One is that
they themselves are victims of obscenity, secondly they are
spreading it, thirdly they are also getting additional sins for
misguiding others, and fourthly they are earning unlawful
money. The punishment for just spreading obscenity is the fire
of Hell so the total punishment for the rest of the sins cannot
even be imagined. In order to protect themselves from this, they
should supplicate to Allāh ‫ ﷻ‬and seek alternative sources of
income. It is mentioned in the Qur’ān that one who adopts fear
of Allāh ‫ ﷻ‬is granted sustenance from places that he cannot
even imagine.

Those people who share and forward onto others

obscene materials via Facebook or other social media platforms
or through electronic and print media should remember the
warnings of Hell mentioned in Sūrah al-Nūr. It is a very heavy
price to pay for cheap acceptance when you purchase the fire of
Hell for yourself in order to temporarily please people.

Sometimes it happens that an item has a different

message but there may be some form of obscenity hidden in that
message. Therefore, before sharing any picture, movie clip,
quote, joke or article, be completely sure that there is no hint of
obscenity or nudity in it. If there is, then do not share it.

142
 Third Issue

Islām has given us all the foundations for a wholesome

and pure society and put restrictions on all things which can
ruin a society. Shamelessness and obscenity are diseases which
can destroy a society in an instant, which is why Islām has put
restrictions on all things which lead to them.

Worthy of Special Attention

All of the restrictions which Islām has placed along with the
other doors of shamelessness and obscenity which Islām has
closed contain countless wisdoms. If you study the aĥādīth you
will see that great emphasis has been placed in eliminating all
forms of obscenity and the punishments for each form of
obscenity has been mentioned in great detail. We will list the
obscenities and the punishments mentioned in aĥādīth here.
They should be sufficient to wake up believers who may be
heedless or neglectful of them.
 One who beautifies their face for a ghayr meĥram will have
their face blackened on the Day of Judgement.

 The flesh of the one who looked at the face of a ghayr meĥram
with love or desire will fall off on the Day of Judgement.

 One who became happy upon seeing the face of a ghayr

meĥram will have their face burned by the fire of Hell.

 One who chatted lovingly with a ghayr meĥram will wake

up crying on the Day of Resurrection.

 One who laughed and joked with a ghayr meĥram will wake
up kicking and screaming on the Day of Resurrection.

 One who was happy and pleased upon meeting a ghayr

meĥram will wake up sad on the Day of Resurrection.

143
 Third Issue

 One who looked at a ghayr meĥram lustfully will have

molten lead poured into their eyes on the Day of
Resurrection.

 One who went walking to meet a ghayr meĥram will have

shackles of fire on their legs on the Day of Judgement.

 One who walked hand in hand with a ghayr meĥram will

have handcuffs of fire on their hands on the Day of
Judgement.

 One who kisses a ghayr meĥram will be dragged face first

into the fire of Hell on the Day of Resurrection.

 One whose neck touches the neck of a ghayr meĥram will

have a chain of fire on their neck on the Day of Resurrection.

 One who removes the clothing from their private parts in

front of a ghayr meĥram will be clothed in clothing of tar on
the Day of Resurrection.

 One who quenches their (sexual) thirst with a ghayr meĥram

will rise thirsty on the Day of Resurrection.

 One who is aroused when meeting a ghayr meĥram will have

their private parts lit on fire on the Day of Resurrection.

 One who releases semen from their private parts during

relations with a ghayr meĥram will release an evil stench
from the private parts on the Day of Resurrection.

 One who lovingly runs their fingers through the hair of a

ghayr meĥram will be hung by their hair in the fire of Hell on
the Day of Resurrection.

 One who touches or kisses the breasts of a ghayr meĥram will

be dragged by their breasts into the fire on the Day of
Resurrection.

144
 Third Issue

 One who smells the fragrance of a ghayr meĥram will emit

an evil and terrifying odour on the Day of Resurrection.

 One who lies in bed with a ghayr meĥram will be placed

alone in an oven of fire on the Day of Resurrection.

 One who exposes his body in front of a ghayr meĥram will

be presented naked in front of Allāh ‫ ﷻ‬on the Day of
Resurrection.

 One who hides himself from people in order to commit

adultery with a ghayr meĥram will be will be disgraced in
front of all the people on the Day of Resurrection.

 One who lies in order to hide their relationship with a ghayr

meĥram will have their mouths sealed and their body parts
will testify against them on the Day of Resurrection.

 One who listens to their praises from a ghayr meĥram will be

cursed by all of the people on the Day of Resurrection.

 One who kisses the body of a ghayr meĥram will be bitten all
over their body by snakes on the Day of Resurrection.

 On the Day of Judgement, scorpions will sting every part of

the body which felt pleasure while committing adultery
with a ghayr meĥram.

 One who felt they had authority over a ghayr meĥram, the
spouse of the ghayr meĥram will have authority over their
good deeds on the Day of Resurrection.

 One who climbed on top of a ghayr meĥram will be crushed

by the sins of the spouse of the ghayr meĥram on the Day of
Resurrection.

 One who promises eternal friendship with a ghayr meĥram

will be given eternal punishment in Hell on the Day of
Resurrection.

145
 Third Issue

 One who takes pleasure in having conversations with a

ghayr meĥram will be will be deprived of conversing with
Allāh ‫ ﷻ‬on the Day of Resurrection.

Shamelessness and sexual immorality are extremely despicable

in Islām which is why separate punishments have been allocated
for each act which may be committed. Despite this, there is still
much carelessness in our communities in relation to this.
Modern educational institutions, offices, places of work as well
as weddings and such social events are full of shamelessness. It
is necessary for us to contemplate over this and it is essential for
us to rectify ourselves.

May Allāh ‫ ﷻ‬safeguard all Muslims from the curse of

shamelessness and obscenity, Āmīn.

146