الحمد لله رب العالمين
والصلاة والسلام على رسول الله
وعلى آله وصحبه ومن والاه
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Beloved brothers and Sisters in Islām
You are all welcome again to this Session of the Halqah
We ask Allāh to forgive us and to be merciful to us, āmīn
We ask Allāh for forgiveness, āmīn
Before we continue from where We stopped , we will repost what has preceded of the Last topic so that we may continue
*The Three Pillars of Societal Relations*
We have stated much before in one of our Halaqah the ingredients of a Healthy Society.
And we mentioned a lot of things.
But in this session, we will be mentioning only those things which are the pillars.
And which, if found established, others will follow.
Allah ta’ālā said
{إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون} (النحل:90
_”Indeed Allāh command that Justice be upheld, goodness, and the giving of relatives. and he forbids shameful deeds, evil and bad conduct. He exhorts you that you may remember”_
Imam Ahmad Ibn Hanbal recorded in his Musnad from Ibn Abbās – radiyallāhu ‘anhuma – that once the Rasūl – salallāhu alayhi wasallam – was once seated by the entrance to his house
…then Uthmān Ibn Madh’ūn passed before him, and then smiled to the Rasūl – salallāhu alayhi wasallam – then the Rasūl – salallāhu alayhi wasallam – said to him: “won’t you take a seat?” He said: “Of course” then the Rasūl – salallahu alayhi wasallam – sat in from of him.
Then when he began discussing with him, all of a sudden, he raised his head toward the sky and then looked down into the ground, Then he turned away from Uthman and then raised his head looking into the sky again. Then he shook his head in a manner like he was seeking to grasp, learn and understand that which was been said to him…
He then turned looking into the ground and then raised his head toward the sky as he did in the first place…
Then he turned back toward Uthman in the manner with which he was sitting before.
Then Uthman said: “O Muhammad! I have never seen you do this in all of my seating with you like you did this afternoon”
…..the Rasūl – salallāhu alayhi wasallam – said:
_”The Messenger of Allāh Jibrīl came to me moments ago while you were seated”_
He said: _”The Messenger of Allāh?”_
He said: “Yes”
He said: _”So what did he say to you?”_
He said:
{إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون} (النحل:90
Meaning: he revealed to me the verse.
About this important Verse, the Sahābī ‘Abdullah Ibn Mas’ūd – radiyallāhu ‘anhuma – said:
_”This is the most encompassing verse in the Qur’ān”_
Some of the Ulamā said:
_”It encompasses all of the foundations and forms the Pillars of the Sharī’a”_
Around it, the Imām Izzuddīn Ibn ‘Abdissalām – rahimahullāh – authored a book and titled it: _”Shajaratu Al-Ma’ārifi Wa Al-Ahwāl Wa Sālihu Al-Aqwāli Aa Al-A’amāl”_
When Uthmān Ibn Madh’ūn heard that verse, he said: “that was the first time that the love of Islām entered my heart”_
The verse is so important and all-encompassing that the first Mujaddid Imām Umar Ibn ‘Abdilazīz – radiyallāhu anhu – commanded that it be recited on the Minbar to remind the believers every Friday.
For this reason, it has remained to this day
This executive order of Umar Ibn ‘Abdilazeez was recorded in the book _’Samtu An-Nujūmi Al-Awālī Fī Anbā’i Al-Awā’ili Wa At-Tawālī’_
To continue, we say, Allah’s help is sought:
There is no establishment of happiness and tranquility but in the presence of ‘Adl
For that reason, Allāh began with Al-‘Adl
He said:
إن الله يأمر بالعدل…
“Indeed Allāh commanded Justice…”
Note that Allāh made the command unrestricted.
The Ulamā of Usūl Al-Fiqh tell us that _”the Unrestricted tense is of Generic Inference”_
What this means is that the Command here encompasses both the Qadarī and the Shar’ī commands.
The Qadarī command is one which is in the Predestination of Allāh, the Nature, the Law of Nature ( _As-Sunan Al-Kawniyyah_)
While the Shar’ī commands…are those with which Allāh commanded the beings.
This implies that Justice is the Law of Nature
And the Law of Islām.
But Justice is not defined by our whims. Rather it is defined by the Book of Allah.
The Ulamā define it as the opposite of Oppression.
It is the giving of everything’s its right due, and the puting of everything in its proper perspective and place.
This reminds us of the Hadīth Al-Qudsī where Allāh ta’ālā said:
يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا
_”O Servants of Mine, I have indeed made oppression Harām for myself and equally made it Harām between yourselves, so do not oppress one another…”_
Likewise Allāh made the tense unrestricted and did not specify what justice should be served to.
This means that it encompasses justice in everything.
Justice in our relationship with ourselves; its opposite is self oppression
Justice in our estimations and relationship with our Lord; its opposite is self oppression and an oppression of Allāh. Justice in relation with our fellow beings; its opposite is the oppression of the other.
We ask Allāh to make us of the just ones, āmīn.
Then Allah mentioned *Al-Ihsān*
It is to do good deeds and to perfect everything that one does to its best.
For this reason, the Ulamā have an agreement that the efficient and near-to-perfection Muslim is the one who is at the level of Ihsān where he faces absolutely only that which is part of his Hereafter and basic needs of this world.
And Jibrīl – radiyallāhu ‘anhu – described Ihsān as:
_that you should render Ibādah to Allāh as if though you see him._
That means that you feel the presence of Allāh at every instance of your life.
But that is the All-encompassing form of Ihsān.
In its generic sense it would mean any form of goodness to either the self, the society or to individuals around us.
Thus, Allāh commands Himself and His Creation to do Ihsān to themselves and to everything around.
It is to be good to the one who has and the one who lacks.
To be dutiful and good to our parents, our spouses, our children and our family members.
It is to be good to our neighbours, our teachers, our class mates and our fellow Ummah brothers and sisters.
It is to be good to our neighbours, our teachers, our class mates and our fellow Ummah brothers and sisters.
It is to be good to our leaders, our Ulamā, our Du’ā, our mentors and our Role Models on the society.
Then, From goodness, Allāh specifically mentioned _*Giving to the Near of Kin*_
That’s because though Giving the Near of Kin is a form of Ihsān whose mention has preceded, goodness to the Near of Kin is more important than other forms of it.
Alhamdulillāh; giving the Kin is of the best ways to do goodness.
That is because they are the closest to one in blood and proximity.
For that reason, Allāh said:
وَأُولُوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ [الأنفال: 75
_”And the People near of Kin, are closer to one another in accordance to the Book of Allāh. Indeed Allāh is All-Knowing of everything.”_
This is in Sūratu Al-Anfāl
And in Suratu Al-Ahzāb He – ta’ālā – said:
وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِين [الأحزاب: 6].
_”And the People near of Kin are closer to one another in accordance to the Ordainment of Allāh than believers and Muhājirūn”_
The ‘Allāmah Tāhir Ibn Āshūr – rahimahullāh – said:
_”So, the verse explains that the bond of kinship makes the kin closer in terms of inheritance than the bond of brotherhood between the Muhajirīn and the Ansār”_
Ref: At-Tahrīru Wa At-Tanwīr
Though some of the Ulamā mentioned that the “Closer” mentioned in the verse only applies to wealth.
In other words, your family members and kin have more right to your wealth than any other.
But as the Muhaqqiqūn said, it is obligatory to be good to your Near of Kin in all matters.
And because they are closer to you, if you are not capable of showing goodness to them, it is more probable that you won’t show same to others.
We should be good to our near of kin by always greeting them, giving them of our wealth, smiling to them, saying good words to them, sewing the bonds of kinship, wishing good to them and doing help to them anytime they need one.
If everyone in the society was going to practice this, then the society would be a very better place.
And the order of the society’s fabric would be enhanced and strengthened.
We ask Allāh for thabāt.
Then,
After a mention of these three important Pillars, Allāh then mentioned three foul actions that destroy the society:
1. Al-Fahshā
2. Al-Munkar
3. Al-Baghy
As for Al-Fahshā, the Ulamā said: _”it is that which is abhorrent to both the intellect and the Dīn”_
Some Ulamā said: _”it is shameful deeds that are done either in private or in public”_
Others said: _”it is Zinā”_
Thus it encompasses foul language, zinā, use of illiccit words, wrong acts with the opposite sex, dirty acts, etc.
Any society that practices this will suffer moral decadence and adulteration of the pedigree.
As for Al-Munkar, it is doing of bad deeds and the opposite of anything that is good
It also encompasses anything that damages a dunya or an Ākhirah benefit/interest.
Some of the Ulamā said, Al-Fahshā is bad deeds done in the secret because it is shameful, while Al-Munkar is that done in the open regardless of whether it is shameful or not.
As for _Al-Baghy_ then it is transgressing of the limits either of Allāh, or of a Creation
That’s why the one who oppresses is said to have done a Baghy on the one whose right he transgressed.
Likewise the one who rapes or fornicates or commits adultery with a woman to whom he is not married is regarded as same.
How will a society that practices all of these three pillars of vices grow and be tranquil
Brothers and sisters, we should follow the injunctions in the Qur’ān to this effect.
We ask Allāh to guide and make it easy for us
Āmīn
Bārakallāhu fīkum
Jazākumullāhu Khayran
سبحانك اللهم وبحمدك نشهد أن لاإله إلا الله نستغفرك ونتوب إليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Bārakallāhu fīkum
🌿🌿🌿🌿🌿🌿🌿🌿🌿🌿
