The Causes of Disunity
(by Shaykh Abu Yusuf Riyadh ul Haq)
Foreword
All praise be to Allah,
the Lord of the worlds, and may salutations, prayer, peace and blessings
descend upon His beloved, the best of creation, Prophet Muhammad.
The contents of this
booklet titled ‘Causes of Disunity’ have been adapted from one of a series of
talks given by this humble servant on various topics at the Jami Masjid,
Birmingham, as well as at other venues across the country. On numerous
occasions my honoured teacher and guide, Hadhrat Moulana Yusuf Motala sahib
impressed upon me the need to transcribe these talks and make the material
available to a wider reading audience. This booklet, which will hopefully be
one of many, is a result of his encouragement, devotion and attention. May
Allah reward him, lengthen his shadow over us and enable us to benefit from his
company. This book would also not have reached publication without the effort
and contribution of many of my friends and colleagues, who transcribed, typed
and edited the work. May Allah reward them all in both worlds. Ameen.
Readers should remember
that the talk was delivered in an informal manner before a live audience, and
although amendments were made to adapt the original and bring it to its present
form, the final written script has retained the structure of a talk and still
reflects its flow and style; it should, therefore, not be expected to read like
a book.
May Allah make this
modest effort sincere, grace it with divine acceptance, and make it a source of
light in both this world and the Hereafter. Ameen
Abu Yusuf Riyadh ul Haq
Birmingham
7 Rabi' ul Awwal,
1419 / 1 July, 1998
The Causes of Disunity
One of the issues
covered in Surah al Hujurat is that of the harmony and brotherhood that Allah
has created amongst the believers. We are given an explanation of how this
brotherhood is to be maintained, cultivated and nurtured and thus developed to
its full potential. We are taught how to achieve this by way of an explanation
of the diseases that can cause friction and disunity amongst the believers and
thus need to be avoided. We are also given the remedies for such ailments and
shown what can be achieved by their application.
The verses of the above
surah carry such importance and depth of meaning that if every Muslim was to
memorise these verses (with the correct understanding) and be mindful of them
everyday, they - through the application of these verses - would surely begin
to love the believers for the sake of Allah and themselves develop a character
that would be loveable to all.
In this surah Allah
reminds us that the "believers are brothers amongst themselves" and
therefore we must strengthen this brotherhood, and reconcile ourselves. To
achieve this we are told to "Fear Allah that He may have mercy upon
you" for indeed the fear of Allah is the most basic and essential
ingredient in the creation of brotherhood and solidarity.
Once a person develops taqwa
and has the fear of Allah in public and in secret, in the company of
others, as well as in solitude, then he will insha Allah move one step
closer to sincerely loving his fellow Muslims and being loved by them. This can
only be achieved, though, if the fear of Allah is truly present in the
individual.
This leads us to a very
important question, what is taqwa? Sayyiduna Ali (RA) defined taqwa as
being the ‘fear of Jaleel (Allah), acting upon the tanzeel (Quran),
being content with qaleel (little), and preparing for the day of raheel
(journeying from this world). Therefore, in the words of Sayyiduna Ali (RA)
taqwa consists of the following four things which if embedded in the character
of a Muslim would include him in the group of muttaqeen:
1.
The fear of Allah.
2.
Acting upon the Quran. This
would mean being observant of all the laws of the Quran and the ahadeeth,
and acting upon the Shariah in its entirety.
3.
Being content with whatever
Allah has decreed as one’s share in life, even though it may apparently be
meagre.
4.
Preparing properly for death
and the ensuing journey of the Hereafter.
It should be understood
that the harmony and unity that every soul cries out for can only be achieved
by following the guidelines revealed by Allah. Ignoring these guidelines and
attempting to forge our own way in achieving harmony will leave our concerns as
empty slogans and cries for help, and never lead to our ambitions for
brotherhood being realised.
The issues mentioned in
this surah cover some of the greatest and most important aspects of Islam such
as huquqal ibad (the rights of fellow Muslims and other human beings),
which sadly the Ummah is very neglectful of in this day and age. As
Muslims we need to be mindful of these huquq and remember that on the
Day of Judgement a person’s reckoning will not be complete until his account
with his fellow Muslims is cleared. If he has failed to fulfil his duties
towards his fellow Muslims and neglected their rights then acts of worship
alone, no matter how excessive and great in number, will not be sufficient to
secure his salvation. This can be clearly understood from the following hadeeth:
Sayyiduna Abu Hurairah
(RA) reports that the Prophet (SAW) asked the Sahabah (RA),
‘Do you know who is the destitute?’ They (RA)
replied, ‘The destitute amongst us is he who has, no money or possessions.’ The
Prophet (SAW) replied, ‘The destitute of my Ummah on the day of judgement will
be one who will come with prayers, fasts, and zakah. But he will come having
abused this person, slandered that person, unlawfully consumed the wealth of
such a person, shed the blood of such a person, and having hit such a person.
This (wronged) person will be compensated from his good deeds and the other
(wronged) person will also be given from his good deeds. If the good deeds of
the wrong doer expire before what is due upon him is repaid, then the sins of
the wronged people will be taken from them and thrown upon him and then he
shall be thrown into the fire.’ (Muslim.)
Thus we need to take
great care not to neglect the rights of our Muslim brothers and fellow human
beings, otherwise on the Day of Judgement our good deeds will be of no avail if
we have violated the rights of others. Nothing we do, good or bad, should ever
be considered insignificant.
Sayyiduna Jabir bin
Abdullah (RA) narrates that the Prophet (SAW) said,
‘Every good deed is sadaqah (an act of charity).
Indeed it is a good deed to meet your brother with a pleasant face and to pour
water from your pail into his pot.’ (Tirmidhi)
Sayyiduna Abu Hurairah
(RA) reports that the Prophet (SAW) said,
‘Indeed a servant speaks a word (which is pleasing
to Allah) to which he pays no attention and for which Allah elevates him many
grades. And indeed the servant speaks a word (which is displeasing to Allah) to
which he pays no attention and for which he shall fall in Jahannam.’ (Bukhari)
The importance of the
rights of others is further elucidated by the fact that often when the Prophet
(SAW) was informed of someone’s funeral, he would ask if that Muslim had any
outstanding debts and whether arrangements had been made to repay them. The
Prophet (SAW) would proceed to offer the deceased’s funeral prayer only after
this question had been successfully answered. On one occasion he declined to
offer the funeral prayer over a person who still had outstanding debts, simply
telling the Sahabah (RA) to pray themselves. This was done to serve as
an admonition and a lesson to the rest of the Ummah on the understanding
that this person had neglected the rights of another.
Sayyiduna Salamah bin al
Akwa’ (RA) reports,
‘We were seated with the Prophet (SAW) when a
funeral was brought and the people requested him to pray over it. He asked,
"Does the deceased have any outstanding debts?" They replied,
"No." He asked, "Has he left any wealth?" They replied, "No."
The Prophet (SAW) offered the funeral prayer over the deceased. Then another
funeral was brought. They requested, "Oh Prophet of Allah pray over
it." He asked, "Does he have any outstanding debts?" They
replied, "Yes." He asked, "Has he left any wealth?" They
replied, "Three dinars." The Prophet (SAW) then offered the
funeral prayer over the deceased. Then a third funeral was brought and they
said, "Pray over it." He asked, "Does the deceased have any
outstanding debts?" They replied, "Three dinars." He said,
"Pray over your companion." Abu Qatadah (RA) said, "Pray over
him Oh Prophet of Allah and I shall bear the burden of his debt." The
Prophet (SAW) then offered the funeral prayer over him.’ (Bukhari)
Even more sacred,
honoured and sanctified than the wealth of Muslim are his honour, dignity
and respect. When these are neglected and abused, then the person guilty of
this sin will be even more forsaken on the Day of Judgement than one who does
not clear his debts with his fellow Muslim.
These issues have been explained
in great detail in the ahadeeth of the Prophet (SAW). Our iman will
only be complete when we take these ahadeeth into account and fulfil the
rights of others as well as the rights of Allah. Our relationship with our
fellow Muslims should not be limited to the simple fulfilment of their rights
but should transcend even that stage to the level of desiring for them that
which we desire for ourselves.
Sayyiduna Anas (RA)
reports that the Prophet (SAW) said,
‘None of you will believe until he loves for his
brother that which he loves for himself.’ (Bukhari)
One of the greatest
causes of friction and conflict is our lack of respect for one another. We hold
others in contempt and are very easily incited to ridicule those whom we so
wrongly consider to be less privileged and beneath us. Allah says,
‘O you who believe! Let not (one) people laugh at
(another) people perchance they may be better than they, nor let women (laugh)
at (other) women, perchance they may be better than they.’ (49:11)
Here it is worth noting
that although in many parts of the Quran Allah addresses the believers in
general, in these verses Allah addresses the men and then the women again
separately. This is to emphasise the gravity of this sin, as it is so rampant
amongst Muslims, both men and women.
We must also understand
in relation to the above verse that this laughing and mocking can be in deed,
word or even by sign. Although we may explain away our jokes and jibes and
protest that our words and actions of jest are merely innocent, we often fall
into the prohibition of this verse. It is reported that Sayyiduna Abdullah bin
Masud (RA) said, ‘Calamities hinge on words. I fear mocking a dog lest I be
turned into a dog.’ How many of us can say with a surety that we do not, or
have not, ridiculed another Muslim in any manner?
Once Ummul Mu’mineen
Aishah (RA) said to the Prophet (SAW),
‘Safiyyah is a woman who is… (like this).’ She then
motioned with her hands indicating that she was short. The Prophet (SAW) said,
‘Indeed you have said a word which if mixed with the water of the ocean it
would dilute it.’ (Abu Dawood)
After addressing the
evil of mockery, Allah draws our attention to another common disease that is a
major factor in breeding strife and discord amongst the believers. He says:
‘Nor defame yourselves’ (49:11)
Allah also says:
‘Woe to every slanderer, defamer’ (104:1)
Allah Almighty says, ‘Nor
defame yourselves’ and ‘Nor defame one another’ because in reality a
person who defames another is actually defaming himself. The believers are a
united body and make up the Ummah only as a collection of individuals.
Attacks upon the personal character of a single person will reflect adversely
on the integrity of the Ummah as a whole. Our taunts and abuse may only
appear to hurt another individual Muslim, but ultimately the sin, the crime,
the guilt and the detrimental consequences of this defamation will affect us
all.
Our persistence in
observing the faults of one another is also major obstacle in the way of
achieving harmony and brotherhood, for it makes us arrogant and contemptuous of
others. At times we may even openly deride and taunt one another because of
these misdeeds, failing to realise that we can fall into the same error unless
Allah protects us.
Sayyiduna Muadh bin Jabal
(RA) narrates that the Prophet (SAW) said,
‘One who taunts his brother for a sin will not die
until he himself commits it.’ (Tirmidhi)
Addressing one another
with correct names in a mutually respectful and decent manner is also conducive
to attaining harmony and strengthening the bonds of Muslim brotherhood.
Discourteous titles not only offend and create resentment in the hearts of
those at whom they are directed, but are also considered a grave sin in the Shariah.
Allah says,
‘Nor insult one another by nicknames.’ (49:11)
Adopting a good name for
oneself and for one’s children is also very important, for everyone will not
only be remembered by these names in this world but will also be called by the
them on the day of judgement.
Abu al Dardaa (RA) narrates
that the Prophet (SAW) said,
‘On the day of judgement you will be called out by
your names and the names of your forefathers. Therefore, make good your names.’
(Abu Dawood)
After Allah has blessed
us with iman and enabled us to worship Him, it is extremely shameful on our
part, and calamitous for us to court evil by ignoring the aforementioned
commandments of Allah and to engage in mockery, ridicule, defamation, and
mutual abuse through offensive names.
Allah says:
‘Bad is the name of evil after faith, and those who
do not turn in repentance are evil-doers.’ (49:11)
The verses of the surah
now begin to focus our attention on the topic of suspicion, about which Allah
says,
‘Oh believers abstain
from suspicion, for indeed much suspicion is a sin. And spy not.’ (49:12)
Unfortunately this
disease is another prevalent evil of today. We merely hear someone say
something or see them do something and immediately jump to conclusions, giving
the words or actions an unfavourable interpretation. We must learn to avoid
suspicion about everything related to another believer: his actions, words and
statements, his beliefs and aqeedah, his character and manners, in his
social and financial affairs and in his private and public life. Sayyiduna Umar
bin al Khattab (RA) is reported to have said, ‘Do not think anything but good
about a word uttered by your believing brother as long as you can find a good
interpretation for it.’ No one should ever be suspicious of or entertain an
unfavourable opinion about someone as this is part of the dignity of a Muslim
that is more sacred than the Ka’bah itself.
Sayyiduna Abdullah bin
Umar (RA) says,
‘I saw the Prophet (SAW) performing tawaf around
the Ka’bah and saying, ‘How pure you are! And how pure is your fragrance! How
great you are! And how great is your sanctity! By He in whose hands lies the
soul of Muhammad, the sanctity of a believer is greater with Allah than even
your sanctity. (The sanctity) of his wealth, his blood, and that we think
nothing of him but good.’ (Ibn Majah)
It is these very
suspicions that a person harbours in his heart which lead him to probe further,
adding lies to speculation and eventually spread rumours concerning others. The
Quran forbids investigation of this kind, i.e. engaging in gossip and making
unnecessary inquiries about the personal and social affairs of others that are
of no concern. Needlessly preoccupying oneself with such matters creates a
temperament that relishes backbiting, slander and gossip, and makes one explore
and search for faults and shortcomings in others.
Sayyiduna Abu Hurairah
(RA) narrates that the Prophet (SAW) said,
‘Beware of suspicion, for indeed suspicion is the
greatest lie. Do not spy or eavesdrop. Do not fall into rivalry and do not
envy, hate or turn away from one another. Be the servants of Allah, as
brothers.’ (Malik)
Abu Barzah al Aslami
(RA) reports that the Prophet (SAW) said,
‘Oh assembly of those who have believed with their
tongues but iman has not yet entered their hearts! Do not backbite the Muslims
and do not search for their faults, for he who searches for the faults of
others, Allah will seek out his faults, and whoever’s faults Allah seeks out
Allah will disgrace him in his own home.’ (Abu Dawood)
Backbiting is an evil of
many ill dimensions and adverse consequences. Sadly, it has become embedded in
our character and we often fail to recognise it as a sin. We try to explain it
away and justify it as being ‘truth that has to be revealed’ or ‘an earnest discussion
of the facts’, or even ‘I have the courage to say it to the person directly so
there is nothing wrong with saying it now’.
Sayyiduna Abu Hurairah
(RA) narrates that the Prophet (SAW) asked (the companions RA),
‘Do you know what is backbiting? They replied,
"Allah and his Prophet know best." He said, ‘You saying something
about your brother that he dislikes.’ Someone asked, "How about if what I
say is the truth about my brother?" The Prophet (SAW) replied, ‘If what
you say is the truth about him then you have backbited him. If it is not the
truth about him then you have slandered him.’ (Muslim)
We have become so
accustomed to backbiting that without it our conversations and meetings feel
void and incomplete. It has become the nourishment and fruit of our gatherings.
We satisfy our mental and emotional hunger and quench our thirst for gossip,
rumour, and meaningless prattle with the flesh and blood of our fellow Muslims.
How can we abstain from the consumption of pork and alcohol, but have no
hesitation in devouring the flesh of our Muslim brothers?
Allah says,
‘And do not backbite one another. Would any of you
love to eat the flesh of your dead brother? You would abhor it! Therefore fear
Allah. Indeed Allah is Oft returning, Merciful.’ (49:12)
The gravity of this sin
is highlighted in a great number of ahadeeth. It is related that once a person
came to the Prophet of Allah (SAW) to confess his sin of adultery. The Prophet
(SAW) turned away from him a number of times but he insisted on confessing.
Finally the Prophet (SAW) asked him, ‘What do you seek through this
confession?’ He replied, ‘I would like you to purify me.’ After asking him a
number of further questions to confirm his confession the Prophet (SAW) ordered
him to be stoned to death. The Prophet (SAW) then heard a person say to
another, ‘Do you not see this individual whose sin was concealed by Allah but
his soul did not leave him be (i.e., he revealed his sin himself) until he was
stoned like the stoning of a dog.’
The Prophet (SAW) then
travelled onwards until he came across the carcass of a donkey. He enquired
about the two people who had conversed earlier and said to them, ‘Dismount and
eat of the carcass of this donkey.’ They replied, ‘May Allah forgive you, oh
Messenger of Allah. Can this be eaten?’ The Prophet (SAW) said, ‘What you
consumed of your brother a short while ago was a worse devouring than this. I
swear by Him in whose hands rests my soul, he is now diving into the streams of
paradise.’ (Narrated by Abu Ya’laa al Mawsili in his Musnad)
Sayyiduna Anas bin Malik
(RA) narrates that the Prophet (SAW) said,
‘When I was taken up (in mi’raj) I passed by a
group of people who had nails of copper and who were clawing at their faces and
bosoms. I asked, "Oh Jibraeel! Who are these people?" He replied,
"These are the people who would consume people’s flesh and attack their
honour." (Abu Dawood)
Muhammad bin al Munkadir
(A famous tabiee who narrated many ahadeeth and who died in 130 A.H.)
says, ‘I saw the Prophet (SAW) in a dream. He came out of this house and passed
by two men whom I know and whose family lineage I know. He said to them,
"May the curse of Allah, his angels and all of mankind fall on you, for
you do not believe in Allah and the final day." I said, "Yes oh
Prophet of Allah! May the curse of Allah, his angels and all of mankind fall on
them. But what is their sin?" The Prophet (SAW) replied, "Their sin
is that they consume people’s flesh." (Narrated by Ibn Abdul Barr in his
al Tamheed.)
May Allah Almighty grant
us the tawfeeq to identify these sins of mockery, ridicule, defamation,
taunting, suspicion, and backbiting as the causes of our strife and disunity.
May He enable us abstain from them and fear their punishments and consequences,
and grant us harmony and unity. Ameen.
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