Fulfilling the Rights of Fellow Muslims (Part 5)
Life on earth is a God-given temporary trust [i.e. Amanat]
to the human race. We are all the property of Allah (twt) and all that we are
belong exclusively to Allah. And while belonging to Allah, contrary to His
other creatures, He has bestowed upon us freewill and rights that we have to
both respect and implement.
So, it is therefore incumbent for us to use and guard
this trust according to the Divine command. Among the rights incumbent on us in
respect of our lives are:
1.
The
protection of its health and strength.
This means to refrain from any such activity which unnecessarily imposes strain and frustration. Neglect in these rights results in interference with one’s Deen. Peace of mind and courage are destroyed and in consequence one will fail to render service to others. At times, due to the frustration and weakness, one’s condition aggravates to the degree where one’s very faith [i.e. Iman ] is in danger of elimination. This grievous state is manifested due to the impatience and ingratitude fostered by frustration and depression which overtakes man who has failed in fulfilling the rights of his own body and soul.
Allah (twt) mentions His prophet Hazrat Ibrahim’s (as) statements in Surah Ash-Shu’ra, in which he enumerates the bounties of Allah (twt) on him. Among these bounties, he states: “When I become sick, only He [i.e. Allah] cures me.” The desirability of health is obvious from this verse.
Furthermore, Allah (twt) says: “Prepare against them what you (i.e. the believers) can
of power and cavalry to deter Allah’s enemies and your enemies as well as other
enemies unknown to you but known to Allah.” (Al-Anfal 8: 61)
This verse categorically commands the protection of
strength and power. The Hadith of Uqbah Bin Amir (ra) narrated in Sahih Muslim
mentions that the Messenger of Allah (pbuh) explained the verse which I have
just mentioned as a reference to martial training since this strengthens both
the heart and the Deen.
The Messenger of Allah (pbuh) here refers to training
with the bow and arrow in because the bow and arrow were the weapons of that
age. And thus, this verse will be applicable to whatever weapons are available
during any age.
Allah (twt) states in the Holy Quran: “Do not be wasteful”. (Al-Araf 7: 32)
Allah does not like waste and the wasteful. Waste
leads to destitution which in turn produces hardship, worry and frustration.
Thus, this verse in actual fact commands abstention from frustration and
despondency which one invites upon oneself by indulging in extravagance. Peace
of mind is thus commanded by the Quran.
Regarding excessive fasting and remaining awake at
night in the acts of worship [Ibaadat], Hazrat Abdullah Ibn Amr Ibn
Al-As (r.a) narrates that the Messenger of Allah (pbuh) said: “Your body too
has a right over you.” (Bukhari, Muslim).
Excessive striving and staying awake at night have a
detrimental effect on the health and this impedes on the rights which the body
of man has on him.
Hazrat Ibn Abbas (ra) narrates: “In regard to two
bounties, most people remain in loss (deprived of their benefits). One is
health and the other is peace of mind [state of tranquillity, leisure,
relaxation]”. (Bukhari, Tirmidhi, Ibn Majah)
Health and peace of mind are two bounties which are
strong aids in the development of one’s spiritual and religious life [i.e. the
Islamic life]. Peace of mind will exist when one has sufficient material
possessions. The worry of poverty and want will thus not overtake one. From
this narration we realize that the two favours mentioned are to be cultivated.
Hazrat Amr Bin Maimoon Udi (ra) narrates that while
admonishing a man, the Messenger of Allah (pbuh) said: “Consider five things
as a treasure before (another) five things overtake you: Youth before old age;
Health before sickness; Wealth before poverty; Peace of mind before worry; and Life
before the event of death”. (Tirmidhi)
The five treasures mentioned should be valued and
advantage be taken of them while they endure. These five treasures or bounties
should be spent in the interests of the Deen and one’s spiritual
reformation and development. Once these treasures have ended, the great
opportunity of rendering perfect Ibaadat will have passed, hence the Messenger
of Allah (pbuh) exhorted that maximum
benefit be derived from these conditions while they last.
It was narrated from Salamah bin ‘Ubaidullah bin
Mihsan Al-Ansari that his father [i.e. Hazrat ‘Ubaidullah] said: “The Messenger
of Allah (pbuh) said: ‘Whoever among you wakes up physically healthy,
feeling safe and secure within himself, with food for the day, it is as if he
acquired the whole world.’” (Ibn Majah)
This establishes that the seeking of wealth for a
valid reason [i.e. to acquire one’s basic needs, to feed one’s family, to help
the poor, to help the cause of Islam etc.] is exhorted and is full of
significance. Lawful wealth too plays its part in the acquisition of peace of
mind, which is an end desired by the Deen.
Hazrat Abu Zarr (ra) narrates that the Messenger of
Allah (pbuh) said: “Abstention from the world (which is ordered by the Deen)
does not mean making unlawful what is lawful or the destruction of wealth.”
(Tirmidhi, Ibn Majah).
Destruction of the material bounties and means which
Allah (twt) has created is not advocated by Islam since possession of material
wealth is conducive for the attainment of peace of mind which is a desirable
end. The overwhelming majority of people on earth cannot enjoy peace of mind
without material prosperity. And the power and wealth which Allah gives to His
servant, the believer, to spend in a licit way involves also helping His cause
in a most devotional and humble way.
Hazrat Abu Darda (ra) narrates that the Messenger of
Allah (pbuh) said: “Allah has created both medicine and sickness. For every
sickness there is a medicine. Resort to medicine and refrain from using illicit
substances as medicine”. (Abu Dawud).
Hazrat Umm al-Mundhir (ra) said: Allah’s Messenger
came in to visit me accompanied by ‘Ali when we had some ripening dates hung
up. He began to eat, and ‘Ali along with him, but God’s messenger said to ‘Ali,
“Stop, Ali, for you are convalescing.” I then prepared some beetroot and
barley for them and the Prophet said, “Take some of this, ‘Ali, for it will
be more beneficial for you.” (Ahmad, Tirmidhi, Ibn Majah)
These Hadiths clearly commands the protection of one’s
physical health.
Hazrat Abu Hurairah (ra) narrates that the Messenger
of Allah (pbuh) would make the following duah [invocation]: “O Allah!
I seek Your protection from starvation…” (Abu Dawud, Nasa’i, Ibn Majah)
The reason for asking protection against starvation is
that starvation produces physical weakness and mental anguish. So, this Hadith
also implies the desirability of health and peace of mind. Like for in times of
sickness, one seeks health and in times of hunger, one seeks satiation [i.e. to
get enough food to come out of the state of deprivation] and also because
hunger makes man fall sick, thus, the significance in this regard refers to the
blessings one will receive by seeking the help of Allah and adopting patience
when overtaken by the calamity of sickness or hunger. When this has been
imposed on one, there is nothing but patience to adopt, and to pray so that our
Great Provider [Al-Razzaq, Al-Wahhab] gives us our basic necessities and
the required patience to pass our life on earth in peace.
Hazrat Uqbah Bin Amir (ra) narrates that he heard the Messenger
of Allah (pbuh) say: “Practice arrow-shooting and horse-riding…”
(Tirmidhi, Ibn Majah, Abu Dawud).
This particular Hadith points to the maintenance of
physical health and strength.
Hazrat Uqbah Bin Aamir (ra) also narrates that he
heard the Messenger of Allah (pbuh) say: “Whoever gives up arrow-shooting
after having learnt it, is not of us…” (Muslim)
The emphasis on physical strength and power is indeed
great in this Hadith.
Hazrat Abu Hurairah (ra) narrates that the Messenger
of Allah (pbuh) said: ‘The strong believer is better and more beloved
to Allah than the weak believer, although both are good. Strive for
that which will benefit you, seek the help of Allah, and do not feel helpless.
If anything befalls you, do not say, “If only I had done such and such”; rather
say “Qaddara Allahu wa ma sha’a fa’ala (Allah has decreed and whatever he
wills, He does).” For (saying) ‘If’ opens (the door) to the deeds of Satan.’”
(Ibn Majah)
This Hadith speaks of physical strength [despite
having a spiritual connotation as well]. Physical power and strength are
abilities which Allah (twt) loves in His servants. Physical strength has to be
developed by believers. Since this is desirable, it follows that it is a duty
upon one to preserve one’s health and develop one’s strength while at the same
time it will be un-Islamic to resort to such practices which are harmful and
injurious to one’s health. In the same way excessive reduction in food and
sleep produces physical weakness.
Physical training, martial arts and ways of defence
are all included within the scope of this Hadith. This should not be
misunderstood that the sports of the disbelievers also come within the purview
of this Hadith. Bear in mind that the sport practices of the infidels [those
not supported by the laws of Islam] are prohibited by the Shariah. Physical
training and methods of defence should be practiced within the bounds of the Shariah
and the law [i.e. the Islamic laws as well as the laws of our country of
residence].
Hazrat Amr Bin Shuaib narrates on the authority of his
father the following Hadith of the Messenger of Allah (pbuh): “One traveller
is a Satan; two travellers are two Satans, while three travellers constitute a
caravan.” (Malik, Tirmidhi, Abu Dawud, Nasa’i)
This criticism of one or two persons undertaking a
journey applies to times of danger. Three being a fair group, obtained the
description of ‘caravan” from the Messenger of Allah (pbuh). By labelling one
or two travellers as ‘devils’, the Messenger of Allah (pbuh) (saw) discouraged
travelling by single persons and even two people since they may not be able to
adequately protect themselves along the journey during times of danger. Thus,
we realize from this Hadith that it is essential to make preparations for our
protection and defence.
In one Hadith narrated by Hazrat Abu Tha’labah (ra), the
Messenger of Allah (pbuh) forbade a travelling group breaking up and scattering
at a place where the group halts on the journey. The Messenger of Allah (pbuh)
attributed such scattering and wandering about to the Satan. Travelling
companions should remain together so that they may aid one another if some
difficulty, calamity or emergency overtakes them. (Abu Dawud)
Hazrat Abu Sa’eed Al-Khudri (r.a) narrates that the Messenger
of Allah (pbuh) said to one man: “Take along your weapons. I fear the Bani Kuraizah
(who were Jews and the enemies of the Muslims)…” This man went home and
brought along his weapons… (Muslim)
So, this Hadith stresses the need for arranging one’s
protection and taking precaution against sudden calamities. In times of danger one
should protect oneself in a lawful manner is stated in this Hadith.
Hazrat Fudhaalah Ibn Ubaidah (ra) narrated: “The
Messenger of Allah (pbuh) forbade us from becoming accustomed too much comfort
and he would order us sometimes to walk barefooted”. (Abu Dawud).
Too much comfort has been discouraged. Muslims have to
be alert and prepared at all times.
Hazrat Huzaifah (ra) narrated that the Messenger of
Allah (pbuh) said: “It is not proper for a believer to disgrace himself”.
It was asked: “O Messenger of Allah (pbuh))! What is meant by this?” The
Messenger of Allah (pbuh) said: “To undertake something which you cannot
bear”. (Tirmidhi)
To assume a task beyond one’s capability is not proper
for a Mu’min (believer). The consequence will be failure, disgrace,
worry and shame. Frustration will then overtake one. This Hadith covers all
such acts and tasks which are beyond one’s power. In all cases of difficulties
and hardships adopt Sabr (patience) and supplicate unto Allah (twt) for His
help and guidance.
Thus, health, strength and peace of mind are desirable
ends to be pursued. All such acts which interfere with the attainment of these
ends are detestable. Such impediments are at times totally prohibited and
sometimes they are reprehensible.
Sometimes these laudable aims (health, strength and
peace) are wrecked, not by any voluntary action by man himself, but by an Act
of Allah (twt). In such cases of hardship, patience has to be adopted. Divine
Blessings accrues in the wake of these divinely imposed hardships while at the
same time divine help is granted to enable one to withstand the difficulties
and hardships. In this way frustration and despondency do not settle over one.
Such divinely imposed hardships occurred to all the prophets of Allah and all
the other pious and devoted servants of Allah.
So, we need to keep ourselves both physically and
spiritually healthy and to protect ourselves in such a way that our life,
health, wealth and all that Allah has given us are safe in all ways possible.
For this, we should aim to be physically healthy, for it is when one is
physically healthy; one is able to accomplish his worldly as well as spiritual
duties in the best way. Insha-Allah, Ameen.
---Friday Sermon of 09 September 2022 ~11 Safar 1444 AH delivered by Imam-Jamaat Ul Sahih Al Islam Hazrat Muhyiuddin Al Khalifatullah Munir A. Azim (aba) of Mauritius.