THE DUTIES OF BROTHERHOOD

Editor's note: The following is a revised and edited edition of an essay from the Islamic Newsgram originally published Rabi-Uthani 1405/1985 and again in Jumadl-Ula 1416/1995. It is based on Imam Ghazali's master-work Ihya-Ilum-id-Deen (Revival of the Religious Sciences—section on brotherhood) translated by Mukhtar Holland. 

Praise be to Allah, besides whom there is no god, Lord of all creation. Who created in his infinite wisdom and mercy the ties of kinship and brotherhood and ordered that they be maintained. May countless blessings and Mercy be showered on our beloved Prophet Muhammad (pbuh), who gave advice, directions, and warnings on how to fulfill our Lord's commands in all affairs. May Allah bless and forgive His Companions (rah) and the people of His house (pbuh).

           

Know that the ties of brotherhood are like a contract and as in all contracts there arise specific duties and obligations on the contracted parties, the ties of brotherhood also entail certain duties and obligations. You must know that by the words of our Prophet, "A man's belief is incomplete so long as he doesn't wish for his brother what he wishes for himself," (Muslim) and that this is the lowest degree of brotherhood; anything less is transgression.  Allah  (shwta) says, "WOE TO THE GIVERS OF SHORT MEASURE, WHO EXACT IN FULL WHEN OTHERS MEASURE OUT TO THEM, BUT SKIMP WHEN MEASURING OUT TO OTHERS."  Imam Ghazali says, "All who demand fair treatment beyond what they themselves dispense come under the import of this ayat."

You should attend to you brother's needs as you would attend to your own. You should be aware of his needs, thereby preventing him from asking and consider it a blessing that he accepts your effort on his behalf, and your paying attention to his affairs. You should keep him from harming himself and others by admonishment, but it must be remembered that admonishment is sometimes like medicine and must be given in various doses according to the illness and its intensity; which requires that you know something of the disease or affliction (character flaw, bad habit, etc.), the person's mental, emotional or spiritual condition, and the remedy (what is commanded or recommended by the Divine Law) in this matter.

You are also ordered to be silent about things which would disturb his heart or cause ill feelings, such as undue criticism of him or his family, or revealing his faults whether to him or to others. To refrain from backbiting, lying, prying into his affairs, and to put the best construction on his acts in general, as the concealing of faults is a sign of the religious people.  Imam Shafi (rmtll) has said, "There is not one Muslim who obeys Allah without ever transgressing against Him, nor is there one who transgresses against Him without ever obeying Him. If a man's obedience outweighs his transgressions, he is righteous."

You should avoid argumentation, contention and unnecessary disputing for these cause malice and rancor, which are the seeds of dissension. When you argue with your brother, you accuse him of ignorance, stupidity, and forgetfulness, which constitutes disgrace and alienation.

You should show and express sincere concern for a calamity that may befall him or his family, and be happy when something good happens to him. You must protect his honor when he is absent from the criticism or abuse of others and address the fault-finder harshly. Not because of the relationship with your friend, but because Allah (shwta) has commanded Justice and prohibited injustice. Besides this, if the fault finder is a Muslim, he is your brother too, necessitating that you be equal in your treatment of both.   

Faults, mistakes, and the failings of a friend are basically of two types: 1) either in his religion by committing sins; or 2) in his duty to you. There are two opinions accepted by the Sahaba and Tabi'een (Salaf-Saliheen) on the action taken by you in this matter. Abu Zarr (rah) said, "If your brother turns his back on his duties (to Allah, or to you) you should hate him as you used to love him". He considered this course dictated by love for Allah's sake and hate for Allah's sake, and as a means of deterring him from such action, while embodying what Allah has commanded without compromise, which is a form of protection for both parties. Abu Dar'da (rah) said, "If your brother alters or changes his hue, do not desert him for sometimes he will be crooked and sometimes straight." This is the better of the two views provided it does not increase you or him in transgression and he eventually gives up his erroneous ways.    

You should pray for him in life and death, his family and dependents and attend to their needs after his death. There are certain things to be avoided when seeking one's companionship.

The Fasiq, or one who persists in committing major sins. He should be avoided because of his not fearing Allah (shwta) his attitude will change toward you with the change of his luck or condition.  Beware of the association of the Fasiq, for the constant sight of sin and transgression will remove the dislike of it from your mind, and make you feel that sins, (particularly major sins) is something to be taken lightly. Just as if the people were to see a scholar wearing gold or silk, they would strongly oppose this as it is something rarely seen.  Whereas they do not oppose backbiting even though it is a more serious sin, because it is always seen.  Always remember that it is part of man's nature to "steal" (by imitation) the qualities of others in such a way that neither is aware of it. Thus, association with a greedy man will increase your greed, while association with a pious man will help increase your piety. Rasulullah (pbuh) has alluded to this reality of social interaction by saying "A man follows the religion of his companion, so consider well whom you choose as a friend." (Ahmed, Abu Dawud, Tirmidhi)

 Developing control over the heart's diseases, (envy, pride, jealously, etc.) is essential,  for if  left unchecked, besides having the capacity  to adversely affect our relationships with others and brotherhood in particular, they are also an affront to Muslim manliness and show defects in one's Taqwa in these respects:  1) that you are not pleased with Allah's Decree by denying any quality, virtue or characteristic possessed by others that may be superior to your own; and 2) and that you are better qualified to judge what is best for you; while 3) showing that you do not really consider another Muslim your equal by selfishly attaching only the best qualities and attributes to yourself.

We ask that Allah (awj) forgive us for our faults and sins, help us to establish and maintain true brotherhood and unity, and that he guide us ever closer to the right path. Amin.   

                                       

                           As-Salaamu-Alaykum, this is the cover of an old edition                  of Al-Minhaj published in 1999. 

                                       

                             

The following is an updated version of an essay that appeared in our publication Al-Minhaj in 1420 A. H. during the Y2K ‘scare’ of 2000. It has been reproduced to highlight some of the thinking and behaviors that can have a negative effect on a Muslims’ faith or belief, it was entitled;

      PARANOIA, PET PEEVES AND PURE FAITH

Among the more disturbing trends in the contemporary Muslim community is the not so subtle practice of imitating non-Muslims—not just their dress or western style clothing, but their thinking and modes of action. It is at this point that the sensibility alarm for every sincere Muslim should be blaring uncontrollably as this may be the first sign of a serious spiritual malady.

A more damaging proof of such a condition is Muslims having the Holy Qur’an as their guide in this world while many seem to be content with gaining little or no benefit from it. The Sunnah of Prophet Muhammad (pbuh) fares no better as it is often reduced to nothing more than a discussion on the food he ate, his medical practices, or the clothes he wore. Some Muslims even ‘use’ certain aspects of the Sunnah to ‘validate’ whatever idea or product they are trying to sell, prove, or project. Oftentimes when examined with critical scrutiny and sound evidence from the Shariah, the opposite viewpoint is proven correct. The distortion of this sacred knowledge to support deviant agendas has to be the strongest proof that many Muslims do not understand the great blessings coming from the sources of Islam (i.e., Qur’an and Sunnah). It also indicates Muslims allowing pet peeves and consumerism to undermine the value of these sacred texts and practices for some albeit unconsciously while exerting a questionable/blameworthy level of influence on their thinking and actions.

Such attitudes and actions being desire based reduce personifying the Qur’an’s guidance which is the essence of the Prophetic Sunnah into relics abandoned by Muslims today. Understanding this point raises the question of how Muslims expect to prosper when they do not aspire to emulate the Prophet’s behavior or the righteous elders (Salaf-Salehheen). The question is whether it is possible to develop a real or effective relationship with Allah (shwta) without Qur’anic guidance as reflected in our Prophet’s Sunnah? It is ironic how Muslims always talk, even boast “Islam is the perfected religion”, yet refuse to follow its guidance in family matters, the treatment of neighbors, co-workers and brothers and sisters in faith. Instead, the prevailing mentality is ‘everybody wants to be like Mike’, (i.e. emulating whatever icon or personality is popular at the time.)                   

How are such mindsets and their impact on one’s behavior reconciled with Allah saying that Al-Qur’an is the criteria and standard of judgment for all mankind (i.e. Furqan) that Muslims are supposed to be custodians of?? Does this include listening to the crackpot radio personalities or those web sites that feed the masses fear and paranoia by spewing home grown, half baked philosophies on everything from the New World Order, the Illuminati, aliens, or Y2K starting Armageddon?? Back when these ideas were popular some were advocating moving to the hills and wilderness to avoid the calamities that would come to urban America. The question for those who have adopted such ideas is whether the Qur’an or the Sunnah validates or endorses such ideas and their determining or dictating a Muslims’ behavior?

What would be the Prophet’s (pbuh) reaction to Muslims today allowing the pill pushers, herbalists, and chicken little’ social philosophers (i.e., the sky is falling) many of whom aren’t Muslims to influence their beliefs, worldview, or actions? Allah (awj) says in His Holy book, “AND FOLLOW NOT THE DESIRES OF THOSE WNO KNOW NOT” (45:18). The Al-Azhar Shariah professor Hosni Gaber comments on this ayat, “Ignorant people are never of any service or use to any cause as they follow their desires and refuse to walk in the light of knowledge.” Friday Khutbahs by Hosni Gaber pg.95-96 This statement of my late teacher reflects the traditional Islamic view that knowledge and ignorance are not strictly intellectual in character but are connected to the quality of one’s faith. The great Jurist-consult Imam Malik Ibn Anas (rahmatullah-lah) summarized it when he said in part, “…knowledge is a light that illuminates the heart.” Among its meanings is the intention motivating one to carry out the acts described in the Holy Qur’an and Sunnah as acts of faith and fulfilling one’s duties prescribed by the Shariah as a Muslims’ priority. In addition to knowing adherence to the will of Allah is the only way to obey Him (awj).

The Deviated Communities

Some Muslims think following desires due to a diseased heart is an affliction of the unbelievers only and acceptance of Islam renders them immune from it. This is a dangerous notion that can lead to a few subsidiary evils. 1) Because there is no validation for it in the sources of Islam (i.e. Qur’an and Sunnah) it becomes a type of self-delusion. 2) Such thinking leads to a superficial understanding and practice of Islam. A good example of a ‘superficial understanding’ is to believe that acceptance of Islam is the end of the road or journey of self improvement/character development rather than its beginning. How much difference is this from the Christian belief of accepting Jesus as savior thereby being ‘saved’?? The Holy Qur’an reminds believers, “SUCCESSFUL IS HE WHO PURIFIES IT. (i.e. the heart/soul)” (91:9) meaning to aspire to purify one’s life starting with the spiritual or inner dimension is an unending struggle. In addition is the Hadith that mention returning to Jahiliyah (pre-Islamic) ideas and sins bring some of these sins back to one’s record. (Sahih-Muslim trans. by Abdul Hameed Siddiqi, Vol.1 Hadith #217, pgs 68-69) 3) The result of neglecting this area of one’s Iman is a hypocritical approach to Deen-Allah, for this is how uncontrolled desire affects faith. 4) In time this will lead Muslims to adopt the misguided thinking and actions exhibited by their predecessors (i.e., Jews and Christians) despite being consistently warned about this in the Qur’an and the Hadith.      

Among the proofs is the similarities between what the Ahle-Kitab had done and what Muslims today are adopting. The Salaf scholar, Sufyan Ibn Uyayna (rahmatullah-lah) and later Ibn Tamiyyah have said the learned of this Ummah go astray like Jews (i.e. knew the law and rejected it). The unlearned of this Ummah go astray like Christians (i.e. who make up their religion based on desires and ignorance). Root Islamic Education by Shaykh Abdul-Qadir Al-Murabit pg.6 Any credible analysis of Judeo-Christian beliefs, philosophy and world view reveals the extent and particulars of their deviation from what Allah (awj) had revealed to them. Love of this world is the foundation of numerous evils that have always had a corrosive effect on faith. Hedonism, selfishness and pride whether based on ethnicity or worldly success (greed) are the most common and prevalent indications of this malady in contemporary society.

Health, Disease, Death

Another manifestation of love of this world that is somewhat more insidious is the fear of death, disease, illness or any adverse condition that poses the slightest threat to one’s health or well being. This is not to imply Muslims should not use medical cures for illness, seek precautionary treatments or avail themselves of what is known to maintain health. The irony here is optional fasting despite having many spiritual and physical benefits is rarely considered as a standard practice by Muslims today. Yet eating, sleeping, and talking less were known to be part of the lifestyle of this Ummah’s pious people (Awliyah). Thus, Muslims abandoning those habits and practices known to have a positive effect on their lives in the Islamic tradition for whatever the kuffar advertise or tout as the answer, remedy or cure is only part of the problem. To treat this life as a place of perpetual enjoyment for fulfilling every desire, seeking physical perfection, not service to Allah, or struggle and sacrifice for the Hereafter reflects an inordinate love of this world. In a Hadith the Prophet (pbuh) is reported to have said, “This world is the believers’ prison and the infidels paradise.” (Muslim) When Muslims begin to unconsciously view death as the ultimate calamity or loss, which ‘sunnah’ have they adopted and what side of the above prophetic assessment do they stand on?         

The Prophet (pbuh) also said, “abstinence regarding worldly things is to place reliance in what Allah possesses rather than what you possess and if afflicted with a calamity or difficulty you desire that it should stay with you for the rewards that accrue from it.”(Ibn Majah, Tirmidhi, Mishkat) In addition to this is the large volume of religious information from the Qur’an, Sunnah and the early Muslims on Sabr/self-control or patience as building blocks of Iman, Taqwa and character development. Adopting the flawed trends of the dominant culture despite its ethos and values being inherently opposed to true Islamic standards is another sign of loving this world, especially when those on that path reject and undermine Allah’s statements or the practices of His Prophet (pbuh) often with disdain and ridicule. Muslims who blindly accept the influence of the kuffar environment open their hearts and lives to the spiritual diseases of duality, self-delusion and hypocrisy.   

The first signs of the above mentioned duality is Muslims becoming unconcerned with living out the message of Islam by applying its principles to their everyday lives. This mentality alone makes one indifferent to their true spiritual condition. In turn, the irrational fear of worldly woes, difficulties, illness and death results in turning the focus away from ones’ sins (i.e. neglecting Tawuba) while adopting the same fears and phobias commonplace among the kuffar. One indication of this affliction is ignoring the above Hadith and others on enduring health problems and the great rewards including the removal of sins that comes from it. Another is never having the time for worship or any incentive to assist any credible Islamic work or cause.

On the other hand are those Muslims who because of this affliction have to be in a leadership position to participate in any ‘Islamic’ cause despite not possessing the requisite skills for the positions they aspire to. This can lead to butting heads with those who are ‘qualified’, but as the old street maxim goes, ‘money talks’ meaning those with money will always determine who will do what in such organizational set-ups. Here we see a sequence of actions that starts with what appears to be a non-threatening act (unqualified leadership) and its spiraling effect on the collective affairs of the Ummah (i.e. sabotaging/subverting priority issues affecting the community) due to egotism or financial concerns.

Purifying Faith

The paranoia in contemporary society presents another interesting irony for Muslims as most are based on half truths, conjecture or ‘street logic’ devoid of any credible expertise or quality information. Despite most people adopting whatever is liked by them, Allah (awj) orders Muslims to access and evaluate their views, notions and behavior by the criteria of Islam that includes; 1) Acknowledging its’ Sacred law not only as a standard of justice, that when inculcated will help balance one’s outlook and life. 2) Along with understanding that the laws and ethos of this value system is what Muslims must live by regardless of what is popular or acceptable in other traditions, religions or cultures.

The major implication of blindly accepting the plots and conspiracy theories concerning Muslims and Islam today that is damaging to Iman is the subtle implication of Allah not being all powerful. This is the underpinning of the misguided or the kuffar having control of the destinies, lives and affairs of believers. Sayings like “they did this” or “they can do that” is always part of the conspiracy theorists conversation. Such thinking also reflects denial of the historical facts regarding how and why these conditions developed along with an honest assessment of the mistakes of the recent generations. A corollary of this, is Muslims not accepting responsibility for their misdeeds or seeking to correct them. These are among the actions and mindsets that can adversely affect one’s belief in Allah (shwta) and the articles of faith respectively.

       

The negative effects on the faith of Muslims who adopt such views is the schizophrenic mindset produced by saying the correct du’a for example (there is no power but with Allah, who has power over all things) but contradict this after watching the first few minutes of the 6:00 p.m. news. This is nothing more than a subtle sign of hypocrisy due to faith weakened by lack of understanding the religious principles of Islam that always results in double standards, flip-flopping, etc. Another indication of this is Muslim youth attempting to learn their Deen from the internet (i.e. Shaykh Google) rather than the representatives of Prophet Muhammad (pbuh) i.e. the Ulema-Haqq. This has even led some to attempt going to war zones in the Muslim world in their misdirected desire/understanding, rather than aspiring to give a life of service to Allah and His Deen by improving themselves morally/ethically and the lives of those they are connected to or responsible for.    

In a Hadith that gives direction on developing sincere belief/faith and the Divine Decree, the Prophet (pbuh) once told Ibn Abbas (rah), “Young man, if you are mindful of Allah, He will be mindful of you, and if you are mindful of Allah you will find Him before you. When you ask for anything, ask from Allah, and if you seek help, seek help from Allah. Know that if the people were to unite to do you some benefit, they could benefit you only with what Allah had recorded for you. And if they were to unite to do you some harm/injury they could only injure with what Allah had recorded for you. The pens are withdrawn and the pages are dry”. (Ahmed, Tirmidhi) In another Hadith, Allah’s Messenger (pbuh) was reported to have said, “It is remarkable that everything turns out well for a believer, while this applies only to a believer. If happiness befalls him, he gives thanks and it turns out well for him, and if misfortune befalls him he shows endurance and it turns out well for him”. (Muslim)  

The import of this Hadith reflects the believer’s attitude towards the life of this world. It also reinforces the reality that only Allah (awj) can bring disease or death and only He can change one’s condition. Thus, when a Muslim suffers any adversity, trusting in Allah with the heart and continued obedience to Him by reinforcing Sabr is the only response befitting people of true faith. Despite fears, doubts, or subtle paranoia being the order of the day, seeking Allah’s help with all that Islam prescribes as lawful is the only mandate for sincere Muslims. Until the corresponding mindsets and behavior are adopted on a large scale, the community should reset its sensibility alarm for the next trend or novelty that will grip the hearts and minds of the masses with false desires, pet peeves or paranoia; either of which has the potential of soiling or injuring their most prized possession—Iman.